PuritanSearch

28. Quest. Why ones opinion and judgment maketh that unclean, which is not: and whether an erroneous custom bindeth.

v. 14. To him that judgeth anything unclean, to him it is unclean. 1. The reason hereof is, because the goodness or badness of an action, is esteemed by the will and affection of the doer: now he which thinketh a thing to be evil, and yet doth it, it showeth, that such an one, hath deliberatam peccandi voluntatem, a deliberate mind and purpose to sin.

2. But here certain considerations are to be admitted, how and in what things the judgment of the conscience polluteth the action. 1. the mind and opinion doth not simply change and alter the nature of the thing, as though that should in deed be evil and unclean, which one thinketh so to be: but it is only unclean to him that so thinketh, not unto another, that so thinketh not. 2. an erroneous conscience doth not bind, ad faciendum secundum eam, sed non contra eam, to do according unto it, but not to do anything against it. 3. the will must be esteemed, non ex iudicio sequenti, sed praecedenti, not by the judgment subsequent, but precedent: as if a man think it sin to eat flesh, and yet eateth it, and afterward his judgment is better informed, that it is not sin so to eat; yet for all this, he sinned before in that action, because he was not then so resolved.

4. Thus the case standeth in things indifferent, that he sinneth against his conscience who useth that as lawful and indifferent, which he for the time taketh to be unlawful: but it is otherwise in things that are simply in themselves unlawful, as the breach of any moral law: as if a man should be so blinded, as to think it lawful to steal, here his conscience is overruled by the word of God, unless he be ignorant of the law of God, as few or none are, for the law of nature teacheth the same things: in this case, unless there be palpable ignorance, a man's conscience being contrary to the revealed will and law of God bindeth not.

3. But thus it will be objected on the contrary: error and falsity is not to take place and prevail before the truth, therefore an erroneous conscience should not bind. Ans. 1. It simply bindeth not, but for a time, until the truth be fully known. 2. and error and falsity bindeth not, sed quia creditor veritas, because it is apprehended and believed as a truth. Further it will be objected; If it be sin for a man to go against his conscience in a thing indifferent, then he will be driven into this perplexity, that whether he do against his conscience or not, he sinneth: for if one should be persuaded, that it is not lawful to eat flesh, he sinneth because he is in error, though it be of infirmity, and if he should eat, being otherwise persuaded in his mind, he should sin likewise in going against his conscience. Ans. 1. Here is no absolute necessity of any such perplexity, but only an hypothetical necessity, this error of the conscience being presupposed: but it is not simply necessary, that he should sin the one way, or the other, because he may cast off and leave his error. 2. and though there be an error committed both ways, yet it is less to sin of infirmity, and error of judgment, then wittingly offend, as he doth, which violateth his conscience.

29. Quest. How our brother is said to be grieved, and to be lost, and destroyed, v. 15.

v. 15. If thy brother be grieved, &c. 1. The Apostle in this verse useth two effectual reasons, to move the stronger not to offend the weak: the first is taken from the duty of charity, which will not hurt, or grieve another, as one member doth foster and cherish, not hurt another. 2. he saith grieved, which is less, then to be scandalized: if the less be against charity, then that which is greater, much more. 3. the brother is grieved diverse ways. 1. Oecumenius thinketh he is grieved for the sharp admonition and reprehension of the strong. 2. or because seeing others to cate, he by their example, least he should be blamed, is induced to do the like, and afterward grieveth at it, Pareus. 3. or he is grieved, being by this means made to stagger, and to doubt of the truth of the Catholic faith. 4. or he is grieved, thinking him to be a transgressor of the law, that eateth: Lyranus.

4. And whereas he saith, he walketh not according to charity, minus dicit, plus significat, he expresseth the less, but in deed meaneth more, for he walketh against charity.

2. Why doest thou destroy him with thy meat, &c. Here is another reason, taken from the danger which is incurred by our weak brother, as much as in us lieth, we cause him to perish, for whom Christ died, that he should not perish: this reason is thus amplified by Chrysostom ; Christ refused not death for him, thou, ne cibos contemnis, wilt not for thy brothers cause, neglect thy meat: Christ died for his enemy, thou wilt not do this for thy brother: Christ died for all, non luchraturus omnes, though he should not gain all, quod suum est adimplevit, yet he did that, which belonged unto him: thou mayest with thy meat, win thy brother, and yet wilt not forbear: atque hoc cum sit ipse Dominus, and Christ did this being Lord of all, thou doest not this small matter being but his brother and fellowseruant.

30. Quest. Whether any in deed can perish for whom Christ died.

This doubt ariseth by reason of the Apostles words, Destroy not him with thy meat, for whom Christ died, as though any could perish that Christ died for.

1. Some do think that one may perish in deed for whom Christ died, dum fidem amittat, qua cum vulnerata conscientia stare non potest, &c. while he looseth his faith, which cannot stand with a wounded conscience, and so perish: Osiander therein consenting with other of the Lutherans: Chrysostom seemeth in this place to incline to the same opinion, Christus, tamet si non esset omnes luchraturus, nihilominus pro omnibus mortuus est, quod suum erat adimplens, &c. Christ, though he was not to gain all unto him, yet he died for all, fulfilling that which was his part to do, &c.

Contra. But the contrary is evident, that they for whom Christ died in the counsel of God, cannot possibly perish. 1. For of all that is given to Christ, he looseth nothing, John. 6.39. but they are given to Christ, for whom he dieth: and they are of Christ's sheep, whom none can take out of his hands, John. 10.28. 2. neither can their faith, which do truly believe in Christ perish, because they are sustained by Christ, as he saith of Peter, I have prayed for thee, that thy faith fail not: neither can the conscience of the faithful be so wounded or wasted, totally and finally, but that faith, though during that time obscured, as in David, when he sinned against Uriah, be not wholly extinguished. 3. Chrysostom may be understood to speak of the sufficiency of Christ's death, that he died sufficiently for all, which we acknowledge, not of the efficacy, that he died effectually for all, for he saith, he was not to gain all: and Augustine consenteth, Electorum si quisquam perit, fallitur Deus, &c. if any of the Elect perish, God is deceived, but none of them doth perish, quia non fallitur Deus, because God is not deceived: lib. de corrupt. & grat. c. 7.

2. Some by perishing, here understand nothing, but to be offended, and scandalized, and take this to be an argument from a comparison, that one should not pluris facere escam, quam fratris salutem, set more by meat then his brothers salvation, which is hindered by the offense given unto him: and this argument is enforced by showing the price and value of our brother, for whom Christ died: if Christ gave his life to redeem him, much more should we give a piece of flesh to help to save him, Beza annot. to the same purpose Ambrose, ex cuius morte, quantum valeat fratris salus, cognoscitur, by whose death it appeareth, how much the salvation of our brother is set by: So Haymo by perishing, understandeth offending, and scandalizing: but to destroy is more, then to offend: and to perish or be destroyed, (as the Apostle useth this word in the passive, 〈 in non-Latin alphabet 〉 , 1. Cor. 8.11.) is more then to be offended: the Greek Scholiast interpreteth, ne à fide eijcias, least thou cast him out from the faith: and then he which leaveth the faith, must needs perish. And like as to offend or cause our brother to stumble, is more then to griue him; so to destroy him, is more then to offend, or cause him to stumble: for thus the Apostle proceedeth by degrees.

3. An other sense is, that he is occasio ruinae, the occasion of the ruin of his brother, Lyranus, Tolet: he doth destroy him dando occasionem, by giving occasion that he be scandalized, Haymo: so Hugo, do not destroy, ne sis occasio perditionis, be not an occasion of his perdition: so simply he doth not cause him to perish, but as much as in him lieth: this sense is not to be misliked.

4. But yet to make it more full, this may be added further, that the Apostle speaketh not exactly and precisely of those, whom in deed Christ died for, but of such, as in our charitable opinion, are held to be of that number: omnes fidem Christi profitentes pro redemptis habet charitas Christiana, all that profess the faith of Christ, Christian charity holdeth to be in the number of those which are redeemed, Pareus: who joineth both these last solutions together; so likewise Piscator: so also is that other place of the Apostle to be understood, 1. Cor. 8.11. And thorough thy knowledge, shall the weak brother perish for whom Christ died: which in the same place the Apostle calleth sinning against Christ: and they which offend their brethren do two ways sin against Christ; directly, in making frustrate, as much as in them lieth the death of Christ, opus, quod morte eius absolvit, destruunt, they overthrow the work, which Christ finished by his death; and indirectly, quia corpus eius & membra percutiunt, they wound and smite the body and members of Christ, which redoundeth unto Christ himself, Chrysost.

5. Let this further be noted, that Ambrose taketh this to be spoken unto the weak, that he should not scrupulum inijcere, cast a scruple in the mind of him, that eateth all things, and cause him to doubt. But Chrysostom and Theodoret do better understand it as spoken to the strong, that he by his eating should not cause the weak to stumble, and so fall and perish: and this is more agreeable to the Apostles words, destroy not by thy meat: now he which eateth, destroyeth with his meat, not he, which eateth not: and again, the weak were more in danger to be offended, and so to fall away from the faith, then the strong.

31. Quest. What is meant by the good, or commodity, which they must not cause to be blasphemed, verse. 16.

1. Cause not your commodity, your good, &c. This is diversely skanned. 1. Chrysostom understandeth either the Christian faith, and hope of eternal reward, or charitas bonum vestrum dilectio, &c. this good of yours is love, brotherly charity, &c.

2. Origen interpreteth, bonum nomen, your good name, or fame; so also Lyranus: and Origen hath beside another exposition, bonum est spiritualiter legem intelligere, it is a good thing to understand the law spiritually: to decline the wicked opinions of heretics, as unclean meats.

3. Ambrose understandeth opera bona, good works, quae obfuscantur, &c. which are obscured by one small slip or error.

4. Anselm taketh this good or commodity, to be ipsam manducationem, the eating it self, which is good and lawful; so Gorran, Hugo.

5. Some understand the doctrine of the Gospel in general: and God himself, who is called the good of his people; as Hosh. 8.3. Israel hath forsaken the good, that is, God himself, Pare. so Osiander doth interpret this good to be the Gospel.

6. But it is better understood of Christian liberty, which they have received by Christ from the bondage and ceremonies of the law, whereby they know it to be lawful to eat any kind of meat: thus the Greek Scholiast, Haymo, Thomas, Martyr, Vatablus, Calvin, Tolet, Gwalther, Piscator, Faius, and most of our new writers: and this is so expounded by S. Paul himself, 1. Cor. 10.29. Why should my liberty be condemned for another man's conscience? and this Evangelical liberty is called our good for these two reasons, both because it is peculiar to Christians, and thereby the dignity and excellency of their calling appeareth, that are freed from the ceremonies of the law.

2. To be blasphemed. 1. Chrysostom understandeth this only of those, which are without: when thou contendest about meats, and makest a schism in the Church, facis, vt qui foris sunt, blasphement, thou causest them which are without to blaspheme: P. Martyr specially understandeth, maledicta infirmorum, the railing of those which are weak: so also Beza: but it is better referred to them both, the weak are occasioned to condemn this liberty, as contumelious to God himself, and they which are without, speak evil of the Christian faith, as being the occasion of contentions. 2. Now for the manner of this blasphemy, 1. Origen understandeth it of the doctrine it self, for they which are offended will think, that Christians are of this faith and belief, that they think none can be saved, nisi qui suillis vescitur carnibus, but him that eateth swine's flesh. 2. the Greek Sholiast referreth it to their persons, the weak will think, eos ventri inservire, that they do eat of things to serve the belly. 3. Haymo thinketh that the weak blaspheme, cum rogamus eos comedere, &c. when we compel them to eat that which they abhor. 4. But this rather is the blasphemy, the weak hold such to be transgressores, transgressors of the law, Lyranus. and cry out by the Gospel, rescindi voluntatem Dei, that God's will and law is violated, Beza: augent licentiā vulgi, and they make the common sort more licentious: Melanct.

32. 32. Quest. How the kingdom of God is not said to be meat and drink, v. 17.

1. Origen by this kingdom understandeth the life to come, haec aliena sunt ab illa conversatione futura, these things, meat and drink, shall be of no use in our conversation in heaven: so also Anselm: so he thinketh, that the Apostle speaketh both of the kingdom of glory to come, and of those things whereof that kingdom shall consist: righteousness and peace, ipse erunt nobis cibus, they shall be our meat there: so also Haymo, it is a folly to contend or dispute about those things, quae in regno coelorum non erunt necessaria, which shall not be necessary in the kingdom of heaven.

2. Chrysostom by the kingdom, understandeth also regnum coelorum, the kingdom of heaven: but the other he referreth to this life, meat and drink non sunt in regnum caelorum introducentia, are not the things, that must bring us to heaven: they are not causa regnandi, the cause of our reigning, Hugo, Gorran. But Peter Martyr saith, this is aliena interpretatio, an interpretation not agreeable to the Apostles mind: for he maketh not those things which follow, righteousness, peace, joy, the causes of salvation: for Christ only is the cause.

3. Some by the kingdom, understand the Christians themselves, in whom the spirit of God reigneth not by the use of meats and drinks, but in that they follow righteousness and peace: Vatablus.

4. But here better we understand, regnum gratiae, the kingdom of grace, whereby Christ ruleth in our hearts by his spirit: Par. via ad regnum, the way unto the kingdom, Sa: this kingdom of God, is gratia qua Deo reconciliamur, the grace whereby we are reconciled unto God, Tolet: the meaning then is, that this kingdom of grace consisteth not in these external things, as in meats and drinks, God is not thereby worshipped: neither doth the observation of such things make us acceptable unto God, 1. Cor. 8.8.

5. Augustine epist. 86. maketh mention of one Vibicus, who by this text would prove, that Christians were to fast upon the saturday, which was the Jews Sabbath; because the kingdom of God is not meat and drink: but Augustine there answereth, then at other times, as upon the Lord's day, and when else, we fast not, non pertineamus ad regnum Dei, belike we should not belong unto the kingdom of God: the Apostle then excludeth not the use of meats and drinks simply, but the placing of religion in them.

6. But it will be objected; is not a man bound to eat and drink, to sustain nature, for otherwise, he should be guilty of his own death? and is it not acceptable unto God, to fast from meats for the subiugation of the flesh? how then do not these things belong to the kingdom and service of God? Answ. Meats and drinks of themselves belong not to the kingdom of God, which is spiritual; but as they are referred, and do help toward the spiritual good: as they may be an object of our patience in the want of them, and of our temperance, in using them soberly, when they abound: but then not the use of the things themselves, but our obedience to the ordinance of God, in using them for our necessity, and refraining as occasion serveth, doth commend us unto God.

33. Quest. Of righteousness, peace, and joy in the holy Ghost.

1. But righteousness: now the Apostle showeth, wherein the kingdom of God consisteth; he reckoneth not up all those spiritual things, wherein the kingdom of God standeth, but giveth instance in some for the rest, Hyper. Here, 1. Chrysostom by justice, or righteousness understandeth, vita virtutis studio commendata, a life studious of virtue. 2. Haymo, the justice of the next life, where one shall not hurt another. 3. some that particular justice, which is to give every man his own, Gorrh. Perer. 4. some the justice obtained by the death of Christ, and given unto those which believe, Piscator. 5. but it both comprehendeth the justice of faith, and the fruits thereof in our regeneration, Martyr, Pare. so Lyranus, iustitiam per fidem formatam, justice formed by faith.

2. Peace. 1. Haymo understandeth the perfect peace, which the Elect shall have with God, and his Angels in the next world. 2. Chrysostom, pacificus convictus cum fratre, peaceable living with our brethren. 3. but beside the external peace, it signifieth the inward peace of conscience between God and us, which is a special fruit of justification by faith: Rom. 5.1. being justified by faith, we are at peace with God.

3. And joy. 1. Haymo expoundeth it to be ineffabile gaudium ex vision Dei, the unspeakable joy by the sight of God in the next life. 2. some, gaudium de fraterna pace, the joy that springeth of brotherly peace, gloss. ordinar. 3. gaudium de bonis spiritus sancti, joy arising of the gifts of the spirit in receiving them thankfully, Hugo. 4. some refer it to the manner how the works of justice should be done, that is, prompte, cheerfully, readily, Perer. numer. 17. 5. But this joy is taken generally for the spiritual joy, which the faithful have in God, which ariseth partly of the expectation and hope of the reward to come, and of the present feeling of God's favor in Christ in the remission of sins, Mart. and this joy maketh the faithful to be joyous in tribulation; as the Apostle saith, I am. 1. Count at exceeding joy, when ye fall into diverse temptations: this joy proceedeth partly ex spe futuri praemiij, out of the hope of the reward to come, partly ex dilection Dei, out of the love of God: for that which one loveth, he rejoiceth and delighteth in, Tolet.

4. The Apostle addeth, in the holy Ghost. 1. to show the author and efficient cause of those graces, which is the spirit of God: as S. Paul saith, Galat. 5.22. The fruit of the spirit is love, joy, peace: Pareus. 2. as also to show a difference between civil and worldly joy, and spiritual: for concerning worldly joy, our blessed Savior faith, Woe unto you that now laugh, for ye shall wail and lament, Luk. 6.25. but of the other joy he saith, Your joy shall no man take from you. 3. he showeth also the form and manner of these good things, that they are spiritual, not carnal, as consisting in meat, and drink, and such outward things.

Quest. 34. Of these words, he which in these things serveth Christ, is acceptable to God, &c. v. 18.

1. The vulgar Latin readeth, he which serveth in this, that is, in the spirit, as Origen and Ambrose interpret: but in the original, it is 〈 in non-Latin alphabet 〉 , in these things, and so translateth the Syrian interpreter: and so also the sense is better: to show that the kingdom of God consisteth in righteousness, peace, and joy, because they which are exercised in these things, are pleasing unto God, and they which please God shall enter into his kingdom: the like saying the Apostle hath, 1. Tim. 4.8. bodily exercise profiteth little, but godliness is profitable to all things, &c.

2. In these things: that is, in righteousness, peace, and joy, better then by these things, as Beza, Martyr, Erasmus: for he showeth the manner how we serve Christ, not the cause, Pareus.

3. Serveth: the word is 〈 in non-Latin alphabet 〉 , serving, so that we see that distinction between 〈 in non-Latin alphabet 〉 , worship, and 〈 in non-Latin alphabet 〉 , service, not to be perpetual, the first whereof the Papists take for that adoration which is peculiar to God, the other to be that, which may be yielded unto Saints.

4. Here is no place for merit, for the Apostle speaketh not here of external works, but of internal wrought in us by the spirit: and so Lyranus well interpreteth, he that serveth interius in mente, inwardly in his mind: therefore that is but a corrupt gloss of Gorrhā, he that pleaseth God, meretur regnum aeternum, meriteth eternal life: for he pleaseth God, not by his own merit, but because he serveth Christ; as Origen well saith, qui servit Christo, in quo complacuit Deus, placet Deo, he which serveth Christ, in whom God is well pleased, pleaseth God.

5. Is accepted of men. 1. That is but a curious distinction, which the ordinary gloss hath: he pleaseth God, secundum gaudium, in respect of his joy, for God loveth a cheerful giver: and is accepted of men, in respect of justice and peace: but in all these rather he that serveth Christ, is approved both of God and men. 2. de syncero iudicio loquitur, he speaketh of the sincere judgment of the godly, that will approve the faithful servants of Christ in these things, though the world hate them, Calvin: yea even the wicked and profane, testimonium fecerit, shall sometime give testimony of the godly. 3. mark the order, first he pleaseth God, and then is approved of men, for he that is approved of men, is not always pleasing unto God. 4. so then as the servants of Christ are not to seek the approbation of men, so neither must they contemn it: as the Apostle said before, Rom. 12.17. pronouncing things honest in the sight of all men.

Quest. 35. How we ought to follow peace and those things, which concern edifying, v. 19.

1. These two, seeking of peace and edifying, ought to be the two chief orders of every action: charity seeketh peace, and edifying is by faith: Gryneus.

2. As before he spake principally of the inward and spiritual peace, so now he moveth unto ecclesiastical and external peace, which yssueth out of the other: and to use those means whereby this peace may be furthered, as patience, forbearance, charity, the contratie whereof breed dissensions and discord.

3. We must follow this peace, that is, seek it earnestly, and with ardent desire: Origen noteth here, that where as peace by men's contentions, is chased away, fugitans consectanda est, she must be followed fleeing away, and as it were be called back again.

4. But it sufficeth not to follow peace, but edifying also: for there is a peace which edifieth not: as to have peace with the wicked and superstitious, is not to edify but destroy the faith: therefore truth and peace must be joined together, as the Prophet saith, Zachar. 8.19. Love truth and peace.

5. This phrase of edifying is familiar with S. Paul: the Church of God is as a spiritual house, and the Temple of God, consisting of living stones, 1. Pet. 2.5. everyone then must bring somewhat toward the building and repairing of this house: and though the Pastors and teachers are the principal and chief builders, yet everyone must by his good example seek to edify another.

6. Peace and love must go before, whereby these lively stones must be joined, and as it were cemented together, before they can be put to the building of this spiritual house.

36. Quest. What the Apostle meaneth, by the work of God, v. 21.

1. Destroy not the work of God. Chrysostom interpreteth this to be salutem fratris, the salvation of our brother: Origen, adificium charitatis, the building of charity: Haymo, man himself, as he consisteth of a soul and body: Hugo, the grace of God: the interlin. gloss, which Gorran followeth, faith and other virtues: but this work of God in our brother is faith, as our Savior saith, John. 6.29. This is the work of God, that ye believe: Par. Mart. Tolet: this faith in our weak brother, though it be imperfect, is God's work, which we must nourish, and not seek to extinguish: as it is said of our blessed Savior, that he should not quench the smoking flax.

2. But this must be understood de inconsulto conatu, of their unadvised endeavor, who as much as in them lieth seek to destroy God's work, not de effectu, of the effect, for the work of God cannot be destroyed, Gryn.

3. And whereas he saith, destroy not God's work for meats sake, it followeth not but that meat is also God's work and creature: but yet man's salvation is a greater work, man was not made for meat, but meat for man, as Ambrose saith: or he opposeth God's work, and man's work, which is to eat or not to eat flesh, Gorran: or he speaketh not of the nature of meat, sed de scandoloso vsu, but of the scandalous use: Pareus.

37. Quest. In what sense the Apostle saith, It is good neither to eat flesh, nor drink wine, &c. v. 21.

1. It is good: he speaketh not of that kind of abstinence which is from surfeiting and drunkenness, or whereby the body is tamed, and the mind made apter unto good things, for this is simply good: but this abstinence, is only from meats, to avoid offense, and so it is good only not to eat, with this condition, if thy brother be offended, Mart. and the Apostle speaketh comparatively, it is good, that is better, not to eat in this case, Bucer.

2. He giveth instance of meats and wine, which are not simply necessary unto man's life: for it is possible to live without them: but à necessarijs & non suspectis, from necessary food, and not suspected, we must not abstain, though our brother should be offended: as if one should take offense at our eating of bread; without it a man cannot live. But there are some things, though not necessary simply to maintain life, yet for the preservation of health, as some must needs drink wine, as S. Paul counseled Timothy to drink a little wine for his healths sake: in this case a man ought to forbear for a time, with a little detriment of his health, for our brothers salvation is to be preferred before the health of the body: but if he that is offended will not be persuaded, then he is no longer to be counted weak, but obstinate, and in this case we are not bound to forbear.

3. But it will be further objected, what if our weak brother will not be persuaded, but continueth still in the same mind, is a man bound to abstain from those things forever? No, he is not: for now his infirmitio is turned to obstinacy: for in this case our blessed Savior regarded not the scandal of the Pharisees, which were offended at him, because they were willfully blind. And whereas S. Paul saith, he would not eat flesh as long as the world standeth, rather then he would offend his brother, 1. Cor. 8.3. he must be understood to speak with a condition, si opus erat, if it were needful for him so to do, and if his brothers infirmity did still occasion it: and he speaketh of the preparation of his mind, that he is ready, if there be no other let, to abstain forever.

4. Jerome in diverse places, epist. ad Furi. ad Salv. ad Eustach. urgeth this place to prove the abstinence of professed virgins, and other into Monastical life, because the Apostle here saith, it is good, not to eat flesh, &c. as though it were evil to eat: but the Apostle simply forbiddeth not to eat flesh, or drink wine, but with this condition, if it be done with offense. And Origen's judgment here is to be prefered, who maketh eating or not eating, to be a thing of it self neither good nor evil, but indifferent: and his reason is, potest non manducare carnem malus homo, an evil man may not eat flesh, nor drink wine, which he showeth to have been the use of certain heretics. But in two cases, meats which are by nature clean, become unclean in use: one is, si quis per offensionem manducat, if one eat with the offense of his brother; the other is, si quis existimat, &c. if any think the meat which he eateth to be unclean: these two cases excepted, it is neither good nor evil to eat, but a thing indifferent: and as the Apostle saith, it is good not to eat, if the brother be offended: so also it is good to eat and drink, si in hoc aedif ••• tur frater, if thy brother be edified hereby.

5. Whereby thy brother stumbleth, or is offended, or made weak, &c. 1. the Greek scholiast noteth, that the Apostle using this variety of words, doth secretly tax those that are weak: for it is incident to them that are blind to stumble, and to the careless to trippe and fall, and to the sick to be weak.

2. Some take these three to signify the same thing, Martyr, Pareus, and so the Syriac interpreter doth render them all by one word offenditur, is offended: others do distinguish them thus, Lyranus, he stumbleth, which eateth against his conscience, he is offended or scandalized, that seeth another to eat, taking him therein to be a transgressor, he is made weak, dubitando de veritate catholicae fidei, doubting of the verity of the catholic faith: the interlinear. gloss, maketh these three to differ in degree one from another, to stumble, is when there is cause or danger of damnation: to be scandalized, is to be grieved: to be made weak, is quando dubitet et si non offenditur, when he doubteth though he be not offended: so M. Calvin also distinguisheth them, to be weak, is, cum trepidatio aliqua conscientiae inijcitur, when some doubtfulness is cast into the mind: to be offended, when the conscience grauiori perturbatione concutitur, is smitten with a greater perturbation: and he is said to stumble, qui alienatur à studio religions, who is alienated from the care of religion: to the same purpose also Gwalther: But it hath been shown before, that to be scandalized and offended, is more then to trippe and stumble, and therefore I rather approve this difference, which maketh the first of these the lesser, and the second the greater: as the ordinar. gloss. saith, he stumbleth, who is troubled and knoweth not what to hold: or he which falleth not away, but breaketh out into blasphemies, Tolet. he is scandalized, qui à certa side discedit, which departeth from the right faith. gloss. ordin. Tolet, so also Gorran, and Hugo out of Guillebertus, he stumbleth, qui tardus credit, that hereby is more slow to believe, he is scandalized that perisheth: Faius likewise maketh this difference, to stumble is when some hurt followeth, to be scandalized, is when one is stayed in the way tanquam remora interiecta, as if something were cast in the way; as when one doth not only trippe or stumble, but falleth flat down: to be made weak, is haesitare in fide, to waver and be doubtful in matters of faith.

3. So the Apostle showeth diverse degrees of offense, the first is to be made weak, which before he called to be grieved, v. 15. then he stumbleth and is offended, which Saint Paul calleth the wounding of the weak conscience, 1. Cor. 8.9. and the third degree is to be scandalized, that is, to fall away quite, which the Apostle called before, to be destroyed, v. 15. and to perish, 1. Cor. 8.11. by these steppes and degrees men are admonished, when they see the weak brother to begin to be grieved, to leave off before his conscience come to be wounded, and he altogether to fall away.

Quest. 38. Whether it be sufficient for one to have his faith before God, v. 22.

1. Hast thou faith? or without an interrogation, thou hast faith. 1. for the coherence, this is answer to the third objection that might be made: the first is, v. 20. all things are pure, why then may not one eat that which is pure: the Apostle answereth, that though in themselves all meats are pure, yet it is evil to eat with offense: the second objection, how can it be evil to eat that which is clean; the Apostle maketh the same answer, it is evil to eat with offense: Pareus maketh these two objections the same, but Tolet doth make them two, the one arising out of the answer to the former: and now the third objection might be thus framed by the stronger, I have faith and knowledge, that it is lawful to use any meats, why then should I not exercise and make known my faith by my practice; the Apostle answereth, that in this case it shall suffice to approve his faith unto God, and not to make open ostentation thereof.

2. Have it with thyself before God. 1. iactantiam resecat, ne magis in ostentatione sit quod credimus, quam in virtute, he cutteth off boasting, least that which we believe, should seem more to consist in ostentation, then in power: Origen to the same purpose: Chysost. he seemeth vanae gloria arguere, &c. to accuse the more perfect of vain glory. 2. and here another secret objection is met withal, shall my faith then lie hid? no, it is known unto God, Par. 3. or thus it might be objected, shall I then change or leave my faith and conscience in this thing? no, I wish thee not so to do, but comfort thyself therein before God, Tolet. 4. or thus, what do I gain then by my faith, if I may not show it? yes, nihil deerit fidei tuae, thou loosest by this means nothing of thy faith, for God seeth thy heart, and knoweth thy faith, Gorrh. 5. and thus again, I have faith, why then may I not use it? yes, use it, but according to his will that gave it, use it as before God without offense unto thy brother, so will God have it used, gloss. ordin.

3. But will some say, then by this rule of the Apostle, a man may conceal his faith in time of persecution, and it may be lawful to be present at Mass, and other idolatrous service, so that a man have faith in his heart toward God. Answ. 1. No, this followeth not, for this were contrary to the saying of the Apostle, Rom. 10.10. with the heart man believeth unto righteousness, &c. and with the mouth he confesseth unto salvation. 2. Chrysostom saith, that the Apostle speaketh not of that faith, quae ad dogmata pertinet, which belongeth unto doctrine: that is as Haymo explaineth, not of the faith of the Trinity, and other things necessary to salvation, but de rebus medijs, of things indifferent: and this faith that is, knowledge and persuasion of using indifferent things, is not always, and in unseasonable time to be uttered, but to be shown, as it may tend to the edifying, not the offending of our brother, Martyr.

Quest. 39. How many things are to be avoided in the use and eating of meats.

Because the Apostle in one case, namely of offense, showeth how it is evil to eat meats, it shall not be amiss to show in other cases what is to be observed, and how diversely men may offend in the eating of meats: and this is done three ways in general. 1. in respect of the persons that eat. 2. of the meats themselves. 3. in regard of others.

1. The persons that eat may thus offend. 1. if they be too curious in preparing meats to please the taste; and therefore our Savior saith, Matth. 6. be not careful what you should eat. 2. if they eat not the labors of their own hands, but that which is gotten by oppression and other evil means: therefore it is said, Psal. 128. 2. When thou eatest the labor of thine hands, thou shalt be blessed. 3. in feeding insatiably and greedily, Iud. 12. without all fear feeding themselves. 4. in distempering themselves with meats and drinks, Isaiah 5.11. woe unto them, that continue until night, till the wine enflame them. 5. in the unthankfull receiving, giving themselves to carnal joy and pleasure, 1. Cor. 10. they eat and drank and rose up to play, &c. 6. in untimely eating and drinking, Isaiah, 5.11. they rise up early to follow drunkenness.

2. About the meats these faults may be committed. 1. concerning the quality, if they covet such meats, which may provoke and stir them up to lust: therefore the three wise children are commended that did feed of pulse, Dan. 1. 2. in the quantity and superfluity of meats and drinks, Ephes. 5.18. be not drunk with wine, wherein is excess.

3. In respect of others there may be error. 1. either in keeping company with the riotous, whereby one may be enticed: Prov. 1.15. my Son walk not thou in the way with them. 2. and in giving offense unto others by our eating, which thing the Apostle toucheth here.

Quest. 40. What it is for one not to condemn himself in that which he alloweth.

The Apostle setteth down three aphorisms and rules concerning the use of things indifferent, the first is set down, v. 22. Blessed is he, that condemneth not himself in that which he alloweth, which is diversely interpreted.

1. Origen expoundeth it of those, which do purpose with themselves to do some good thing, as to live chastely, yet processu temporis, in process of time, they are overcome, and do otherwise: but the Apostle speaketh of one and the same instant, wherein one in his judgment condemneth, and in his practice alloweth the same thing.

2. Cyprian lib. de singular. Clemen. understandeth the Apostle to speak of diverse, he which alloweth and praiseth in another, that which he reproveth in himself: but it is evident, that the Apostle speaketh of condemning and allowing in the same person.

3. Theodoret expoundeth it by the verse following, he that doubteth is condemned, he that discerneth not or judgeth the meat, which he alloweth in eating: But the Apostle speaketh of judging or condemning himself, not the meat, and this is a diverse aphorism from that which followeth, as shall appear.

4. Augustine giveth this sense, qui non facit se damnabilem, &c. which maketh not himself to be condemned of others, or of God, for eating with offense: so also Gorran: qui condemnabilem se non reddit nocendo alijs, which condemneth not himself in hurting others, this sense also followeth Pareus, but the Apostle speaketh of ones condemning himself, not of being condemned by others.

5. Some take this word to judge, in a contrary sense, qui non iudicat se recto facere, which judgeth not himself to do well in eating with offense, Tolet. but this word, 〈 in non-Latin alphabet 〉 , to judge, is taken to condemn throughout this chapter, as verse 3.4.10.

6. Wherefore Ambrose exposition is best, qui quod facit, non iudicat apud se non esse faciendum, who judgeth not in himself that not to be done which he doth: so Chrysostom; si conscientia te non reprehenderet, if thy conscience reprehend thee not • so Pet. Martyr, when any, dum examinat non condemnat, when he examineth that, which he alloweth in doing, doth not in judgment condemn it, as when one eating with offense of his brother, should therein judge himself that he doth not well: And here it must be observed, that S. Paul speaketh not of all: for as Chrysostom saith, there are many that do not judge themselves, tamet si vehementer dilinquant, although they do much offend: it must then be understood of the faithful and believers, and such as examine their conscience.

7. And further, this should seem strange, that a man should in one and the same act, both judge himself and allow also the thing he doth: how can a contrary disposition be at the same time in a man? yes, in respect of diverse places: the approbation is not in the judgment, but in respect of the external act, and the inward judgment of the conscience, is against it.

Quest. 41. Why he that doubteth is condemned.

1. The vulgar Latin readeth, qui discernit, he that discerneth, that is, clean meats from unclean, so likewise Origen's interpreter: and this sense follow Lyranus, the interlenearie gloss. Gorran, Tolet, and all generally on that side: But the better reading is, he that doubteth, for so the word 〈 in non-Latin alphabet 〉 signifieth, as Matth. 21.21. if ye have faith and doubt not, where the vulgar Latin so translateth, si non haesitaveritis, if ye doubt not: and so the Syrian interpreter, qui divisus est, he that is divided, that is doubtful in his mind: and Chrysostom followeth this sense, I allow him, qui cum nulla haesitatione vescitur, who feedeth without any doubting.

2. Some think, that this sentence and the former are opposed as contrary, he is blessed which doth not judge or condemn himself, in that which he alloweth, and he is condemned, qui dubitans aliquid facit, which doth anything doubting, Faius: But I rather think with Pareus, that this is another aphorism, or rule, and specially concerneth the weak; that have no faith, that is a firm and sure persuasion grounded upon the word, but did eat meats with a doubtful conscience: but in the former verse he spake unto the strong, that have faith: he is blessed, which doth not condemn himself in using his liberty to, and with the offense of others: so these two rules differ thus in degree, it is more for one to condemn himself, then to do a thing doubtfully: it is not sufficient for a man, that his conscience do not directly condemn him, in that which he doth, but he must also take heed, that he do it not doubtfully.

3. The reason is added, why such an one eating with a doubtful mind, sinneth, because he doth it not of faith: which Chrysostom understandeth of the conscience, non mundam esse credidit, he did not believe it was clean and lawful meat: and yet he did eat it, and so did it not of faith, but contra conscientiam, against his conscience, Lyranus, Gorran: so also Pet. Martyr, quia secus credat quam faciat, because he believeth otherwise then he doth: but as Tolet well observeth, non est fides, sed error, this opinion in makng difference of meats, is no faith, but error, therefore an erroneous conscience, cannot be said to be faith: that before he called faith the knowledge of God's word, that all meats are clean, and therefore he sinneth, because his mind is not settled, and well persuaded out of God's word, that he doth please God in eating, and yet eateth, Pareus.

4. But here it will be objected, why he that believeth all meats to be alike, may lawfully eat them, or not eat them: but he which maketh difference of meats, and so believeth not, may lawfully abstain, yet he cannot with a good conscience eat: the reason of this difference is, because he that maketh conscience of meats, if he do eat, sinneth against his conscience, but he that by the word is taught to make no difference of meats, though he abstain, doth not against his conscience, for he refraineth not from meats, as though he held them to be unclean, but for offense sake.

5. It will be objected again, what if one be offended with him that is not persuaded of the indifferency of meats, because he eateth not, may not he without sin eat, though it be against his conscience, rather then to offend his brother? to this the answer is, that offenses are given to the weak, not to the strong: he is the stronger and more perfect, that eateth of all alike, he is the weaker, that maketh difference of meats: therefore this case was not likely to fall out, that the weaker by not eating should offend the strong: Tolet here hath another answer, that if this case should fall out, for the weaker to offend the strong by his not eating, he should rather eat then offend his brother, for a positive law, such as was that of making difference of meats, must give place to the natural law, which is, not to offend our brother: But this is no good answer, for if there were such necessity, that a man must either offend against his own conscience, or his brothers: it were of the two evils the less to grieve his brothers conscience, then his own: And the law positive is to give place in right unto the law of nature, where the conscience is so persuaded: but where the conscience is not resolved, the law of nature will, that a man have rather respect to himself, then another: and to tender his own conscience, before an others.

6. Thus the Apostle hath given us three rules in the use of things indifferent, and of all other: first, that a man's conscience condemn not himself in his action: secondly, though the conscience directly condemn him not, yet he must proceed further, that he cast no doubts: thirdly, and yet it sufficeth not to cast no doubts, but he must labor to have his conscience settled and grounded upon faith, which is a certain knowledge with a firm assurance and persuasion out of the word of God, of the lawfulness of that thing, which is to be done, that therein he pleaseth God.

Quest. 42. Of the right meaning of these words, whatsoever is not of faith, is sin.

1. Thomas delivereth this for one exposition, in his commentary upon this place, that ex fide, of faith, is all one, as if he had said contra fidem, against the faith: but not that only which is against the faith, but whatsoever is without faith, is unpleasing to God, as the Apostle saith, Heb. 11.6. without faith it is impossible to please God.

2. Cajetan expoundeth this saying not of all things in general, but of such quae debent procedere ex fide, which ought to proceed of faith, and so it is true, that such things, if they be not of faith, and yet ought to proceed of faith, are sin: the good moral works then of the heathen are not therefore to be condemned, as sin, because they were not of faith, for they proceeded only from the right use of reason, though there be no faith: but in this place, the Apostle treateth of such actions as should proceed of faith, as is the ciscerning of meats clean and unclean, this directly belonged unto faith, concerning the use of Christian liberty. Contra. 1. If by faith, and to proceed of faith, Cajetan understand only points of doctrine, which belong unto the faith, then it skilleth not for all other matters, which concern manners, good life, whether they be of faith or no: which were very absurd. 2. neither can there be any right use of reason in this our corrupt nature without faith. 3. and touching the doctrine of faith, Chrysostom thinketh, that the Apostle doth not in this chapter intend any such thing: he excludeth dogmata fidei, the doctrines and principles of faith: for they must be openly confessed, it sufficeth not to have that faith only in our conscience before God, as the Apostle saith of this faith, touching the use of indifferent things, whereof he entreateh, v. 12. Hast thou faith? have it with thyself before God.

3. Pererius beside reckoneth up three other interpretations. 1. as some think the Apostle speaketh comparatively, whatsoever is not of faith is sin in respect of such works, as proceed of faith, not simply. 2. or sin may be taken for the same, as non placens, not pleasing, acceptable, or available with God. 3. and further, this sentence need not to be taken generally, as though it were universally true, sed vt plurimum, and maxima ex parte, but for the most part. But all these are men's fancies, and uncertain glosses. 1. although one sin may be greater then another, yet can it not be shown, that anything is called by the name of sin, which is not so simply: for sin is defined to be the transgression of the law, 1. John. 1.6. whosoever sinneth, transgresseth the law; this is not then only comparatively, but simply sin. 2. we grant, that these two, sin, and not to be pleasing to God, may be converted: whatsoever pleaseth not God, is sinful, and whatsoever is sinful, is not pleasing unto God: for whatsoever is not in Christ, in whom only God is well pleased, cannot be pleasing unto him: and nothing doth separate us, and make us not pleasing unto God, but sin, Isaiah. 50.1. for your iniquities are ye sold. 3. the third interpretation, giveth the Apostle the plain lie, he saith, whatsoever, or ( 〈 in non-Latin alphabet 〉 ,) all that is not of faith, is sin : but they say, not so, for not all, but the most part is so.

4. But the general received interpretation among the Romanists is this, whatsoever is not of faith, that is, contra proprium dictamen conscientiae, against the proper suggestion of the conscience, Tolet: contra conscientiam, against the conscience, gloss interlin. reclamante conscientia, his conscience gainsaying, Perer. yea though it be erraus conscientia, an erring conscience, Eman. Sa. so they take faith, not for that, whereby we believe in Christ, but for that whereby one believeth anything to be lawful, that is, his conscience: Piscator cometh somewhat near this exposition, quicquid fit dubitante conscientia, whatsoever is done with a doubtful conscience, is sin.

Contra. 1. But faith cannot be here taken for the conscience. 1. the Apostle said before, have faith in thyself, that is, in thy conscience, faith then is another thing beside the conscience. 2. the weak have conscience, 1. Cor. 10.29. but they have not faith touching this thing, for of the strong only the Apostle said before, thou hast faith, v. 22. 3. error non est fides, error is non faith, but the conscience is oftentimes erroneous, this was Tolets own reason before. 4. fides non nititur hominum opinionibus, &c. faith is not grounded upon men's opinions, but upon the undoubted word of God, Osiander. 5. Origen saith, that fides haereticorum non est fides, the faith of heretics is no faith, but credulity rather, yet they have a conscience.

2. And if this sense were admitted: it followeth strongly, that if that be sin which is not done with the particular faith of the conscience, much more is that sin, which is not of that general Christian faith, whose object is Christ.

5. Wherefore by faith, we understand not every persuasion of the mind, and conscience, but that which is grounded upon the word of God, firmam animi certitudinem quae ex Dei veritate concepta sit, an undoubted certainty of the mind, conceived out of the truth of God, Calvin: non quidvis fidei nomine censeri debet, sed quod Scriptures conform, not everything must be counted for faith, but that which is agreeable to the Scriptures, Bucer: when we believe talia verbo Dei requiri, & Deo placere, that such things are required in the word of God, and are pleasing unto him, Martyr: the reason is, because vbi verbum Dei non est, nec fides, where there is no word of God, there is no faith, Faius.

6. Haymo doth restrain this general speech, only to the eating of meats, whatsoever belongeth to eating, if it be not eaten with this faith, that everything is clean, that is treated of God, is eaten with sin: But this is rather a general rule, both for this kind of actions, and all other, agreeable to that saying, Hebr. 11.6. without faith it is impossible to please God.

4. Places of Doctrine.

Doct. 1. That always in the Church, are to be found as some strong, so others weak in faith.

v. 1. Him that is weak in faith. This is the condition of the Church of God, that as in a family, some are children, some of riper age, so there are in the same, some that are but weaklings in the faith, some of more perfect growth: the reason of which difference is both in respect of the caller: God calleth not all at one time, neither giveth unto all a like measure of gifts, and of them which are called, all do not use a like diligence in the exercising of their gifts; and so it cometh to pass, that some are weak, some strong. This difference S. Paul, showeth to have been among the Galatians, c. 6.1. If any be prevented by any fault, ye which are spiritual restore • , &c. there were some among them subject to infirmities, some, that were spiritual: this showeth the fantastical error of such, as require perfection in the Church, and every member thereof, and can brook no imperfections.

Doct. 2. Not to contend about indifferent things.

v. 3. He that eateth, let him not contemn him, that eateth not. • S. Paul would not have them to be so earnest one in judging another concerning the use of things indifferent: which hath been the cause of great contentions in the Church: as great stirs were raised by Victar B. of Rome about the use of leavened and unleavened bread, as Eusebius testifieth, lib. 5. c. 14. hereupon sprang the sects in Saxony of the adiophorists, and Flacians: Pareus here also giveth instance of the English, and Scottish Churches: Anglicas quo{que} & Scoticas Ecclesias simile certamen de rebus adiophoris in hanc us{que} diem exercet, the like strife about things indifferent, doth trouble the English and Scottish Churches to this day, &c. But S. Paul concerning all these things giveth a rule afterward, v. 17. the kingdom of God is not meat and drink, (nor any such external thing) but righteousness, &c.

Doct. 3. The best works of the heathen sinful.

v. 5. Let everyone be fully persuaded in his mind, &c. Hence it is evident, that Christians doing things forbidden, and leaving things commanded, because they are not herein persuaded, do therein sin: likewise the works of the heathen, wherein they did that which was commanded, yet were sinful, because they wanted this persuasion: Aristides exercising justice, did that which was commanded: Alexander abstaining from violating the chastity of Darius wife and daughters, did shun that which was prohibited: yet both of them sinned, having not this full persuasion and assurance of faith, that therein they pleased God: these their goodly and glorious works, were but speciosa peccata, goodly sins, non ex substantia operis, sed vitio operantis, not by the substance of the work, but the fault of the worker.

Doct. 4. That all things must be referred to God's glory as the chief end.

v. 6. He that eateth, eateth to the Lord, &c. As God gave beginning to all things, so he is the chief and last end of all: the heathen said, that we were borne, not for our selves only but partly for our friends, partly for our country, partly for God: but the Scriptures teach us, that all things must be referred wholly unto God's glory: our friends and country are to be respected, but for God's cause, as it shall make most and best for his glory: so the Apostle saith, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.

Doct. 5. Of the general extent and efficacy of Christ's death in the old and new Testament.

v. 9. That he might be Lord of the dead and quick. The dead are named first, to show, that even those which lived under the Law and before, though then dead, did belong unto the kingdom and dominion of Christ, as also they which then lived, or should remain in the earth unto the ende of the world: they all then make but one Church, one mystical body, as Gregory saith, lib. 41. epist. 38. sancti ante legem, sancti sub lege, sancti sub gratia omnes hi corpus Domini sunt constitutere, the Saints before the law, under the law, and under grace, do all make the body of Christ: he is the Lamb of God, that taketh away the sins of the world, John. 1.29. of all that believe in him from the beginning of the world to the end thereof.

Doct. 6. Christ's divinity proved.

v. 18. All tongues shall confess unto God. This prophesy of Isaiah c. 45.23. being applied by S. Paul unto Christ, doth evidently show, that he is God: because every knee shall bow unto him, and every tongue shall confess him to be God: adoration and praise, which do belong only unto God, are given unto Christ: and in that place the Prophet yet speaketh more evidently, am not I the Lord, and there is no God beside me? And here where the Apostle said, v. 10. we must all stand before the judgment seat of Christ, v. 12. he saith, We must give account unto God: the tribunal seat then of Christ, is the tribunal of God.

Doct. 7. Of the authority of the Scriptures.

v. 11. For it is written, &c. The Apostle speaking of our appearing before the judgment seat of Christ, doth not affirm it only but proveth it by the Scriptures: teaching us thereby, that the Scriptures, and written word of God, are the only rule and line of our faith: and that nothing ought to be imposed upon the Church, as a matter of belief, but that which is warranted from thence: the Scriptures are able to make the man of God perfect, 2. Tim. 3.17. he then that seeketh any doctrine beside that which is taught in the Scriptures as not content with that which is perfect, would add further that which is superfluous, idle, and unnecessary.

Doct. 8. That no kind of meat is unclean in it self.

v. 14. I know, &c. that there is nothing unclean in it self, &c. All kind of meats then, which are appointed for the food, and nourishment of man's body, are in themselves lawful and clean, being received with giving of thanks: And if they be lawful and clean, the restraint of them by any prohibition for religion and holiness sake, is superstitions, and inclining to Judaism. It is the mind only, and opinion, that polluteth and defileth meats: so the superstition of Papists in making conscience of some kind of meats, is so far from making them more holy, and acceptable unto God, that they thereby defile and pollute the good creatures of God: they should therefore remember that charge, which was given unto Peter from heaven, Act. 10.15. What God hath cleansed, pollute thou not.

5. Places of controversy.

Controv. 1. Whether to abstain from certain meats, be an act of religion, and a part of God's worship, or a thing in it self indifferent.

The latter is affirmed and maintained by Protestants, the other is stiffly defended by the Romanists: but that the state of the question may better appear, first the diverse kinds of fasting and abstinence are to be considered.

1. There is a natural abstinence, which is only from such meats, as agree not with the stomach, and are enemies to the health of the body.

2. A moral abstinence is from such meats and drinks, as a man findeth to distemper him, and to disturb his memory and other faculties of his mind, as the drinking of wine and strong drink.

3. A civil and politic abstinence is to refrain eating of flesh some certain days for the maintenance of navigation and the utterance of fish, and for sparing the breed of cattle, as the Lenton fast is now kept in England.

4. There was beside these a Judaical fast, which was of two sorts, either a total and general abstinence, as from swine's flesh and other meats counted unclean by the law: or an abstinence for a time, which was either general of the whole nation, as to abstain from eating of unleavened bread for seven days in the feast of the Passover: or particular of some professed persons, as of them which had taken upon them the vow of the Nazarites, which was neither to take wine, nor any strange drink: See the law of the Nazarites, Numb. 6.

5. Beside these there was an heretical fast, and abstinence, of such as abstained from certain meats, counting them evil, and unclean in themselves: which was the opinion of the Manichees and Tatiane heretics: which kind of impious abstinence the Apostle speaketh against, 1. Tim. 4.

6. Add unto this the superstitious abstinence of the Papists, which make the fasting and refraining from fleshmeates, upon the fifth and sixth day of the week and in the time of L • u • , to be a necessary part of God's worship, and a thing meritorious, and satisfactory. This is the abstinence, that now is in question.

7. Yet a religious fast we acknowledge, which is when upon some days appointed by the Church, publicly, or when any are disposed privately to fast, the more fervently to give themselves unto prayer: which the Apostle speaketh of, 1. Cor. 7.5. But this is done without any opinion of merit, or holiness in the act it self, but as it helpeth and confe • • eth to a spiritual end, the more earnest invocation of God, and humble supplication before him.

8. There was also a scrupulous kind of abstinence in the primitive Church, when some Christians did abstain of conscience from eating things which were consecrate to Idols: of the which S. Paul entreateth 1. Cor 8.10.

Now the fast and abstinence, which is controverted between us and the Papists, is the superstitious fast, before the 6. whose opinion is this, that to abstain from flesh and other kinds of meats in the time of lent, and upon other days of restraint, is a necessary part of the divine worship, meritorious and satisfactory: habet meritum & satisfactionem apud Deum, it meriteth, and satisfieth before God, &c. Tolet in his annotations here: and the precept of fasting, obligat sub peccato mortali, bindeth under the danger of mortal sin: we will examine some of their reasons.

Argum. 1. The Apostles by their synodicall decree provided, that they should abstain from certain meats, as strangled and blood.

Ans. 1. The Pastors of the Church have not now the same power and authority to make Canons to bind the conscience, which the Apostle had, who were guided by the immediate direction of the spirit. 2. they did not enjoin abstinence from flesh-meat, eggs, milk, and such like, as the Romanists do, but only from such meats, as were forbidden by the law. 3. neither did they enjoin this abstinence as a part of the divine worship, for then it should bind still, but only for a time to avoid offense, in respect of the Jews newly converted.

Argum. 2. Those things which the Church commandeth, are necessarily to be kept and observed: for our Savior saith, he that heareth you, heareth me, &c. But such is the Ecclesiastical law and precept of fasting: Ergo, &c.

Ans. 1. Not everything the Church commandeth, is to be observed as a part of God's worship, but those things only, which the Church propoundeth by the warrant, and authority of God's word, and so is our Blessed Savior to be understood: otherwise whosoever preacheth any other Gospel, or anything contrary thereunto, is to be held accursed. 2. neither are we to regard what the false and Antichristian Church now commandeth, no more then our B. Savior, and his Apostles did hold themselves bound to the superstitious decrees of the Pharisees.

Argum. 3. The law of fasting, is a tradition Apostolical, therefore necessary to be oserued, and kept.

Ans. We grant that the free use of fasting, to be joined as an help unto prayer, was taken from the Apostles: but not this necessary kind of fasting tied unto certain days, which may thus appear. 1. Eusebius lib. 5. c. 24. showeth the liberty and variety of fasting in the Church, and maketh mention how Irenaeus reproved Victor Bishop of Rome, for excommunicating the East Churches, for observing another kind of form in celebrating of the Pasch, and in fasting. 2. Sozomen. lib. 7. c. 19. declareth how at Rome they fasted only three weeks before the Pasch, in Greecia six: and Telesphorus in his decretal ordained the fast of seven whole weeks: it was not then an Apostolic tradition. 3. Chrysost. hom. 47. in Matthew, denieth the Lenton fast to have been instituted by Christ: non dicit ieiunium suum esse imitandum, &c. he saith not his fasting is to be imitated, though he might have propounded his forty days fast: but he saith, Learn of me, for I am humble and meek, &c.

Argum. 4. In the New Testament there is no other abstinence from meats forbidden, but the legal and Judicial.

Ans. 1. The argument followeth not, it is not forbidden, therefore it is a part of the divine worship: the contrary is inferred, therefore it is no part of the divine worship, being neither commanded, nor forbidden: for all necessary parts of the worship of God is prescribed in the word: if then it were not forbidden, it should remain free, and therefore is not to be imposed as a necessary thing. 2. the antecedent is false, for not only the Jewish abstinence, but all other superstitious kinds of fasting and abstinence are forbidden: Coloss. 2. 1. Tim. 4. and if such abstinence, as was sometime commanded by the law, by the liberty of the Gospel be taken away, much more such, as is the mere invention of man.

5. Argum. The taming and mortifying of the flesh is a necessary thing, but abstinence from flesh doth help to the taming, and subduing of the flesh: Ergo, &c.

Ans. 1. The continual mortifying of the flesh is a necessary thing, which is to be practiced all the life long: but to tame and subdue the flesh for a time, as in fasting certain days, is but a superstitious and hypocritical mortification, which is reproved by the Prophet, Isai. 58.5. Is it such a fast, that I have chosen that a man should afflict his soul for a day, and to bow down his head as a bulrush, &c. 2. neither by such Popish abstinence is the flesh • amed, when they abstain from fleshmeate, and eat of other confected meats, as of marmaled, and sucker, and such like things, and drink wine, which do more inflame, and instigate the flesh, then the eating of flesh-meats: Thomas answer is ridiculous, that flesh doth increase the humors of the body, which are of long continuance, wine doth but nourish the spirits, which do soon pass away: for the Physicians will refute him, who affirm, that as meat doth engender the solid nutriment of the body, so drink doth increase the liquide nutriment, which in effect is all one.

Arg. 6. The abstinence of the Rechabites by the commandment of their father pleased God in so doing, as a part of his worship: much more abstinence which is enjoined by our mother the Church.

Ans. 1. The argument followeth not, for there is great difference between the abstinence of the Rechabites, and the ceremonial abstinence: 1. in the matter, that was not from flesh, eggs, and such like, but from wine, tillage, dwelling in cities. 2. in the form : they abstained all their life time, and with a liberty, in time of necessity, for in Jeremiah's time, they dwelt in Jerusalem, because of the war, Ierem. 35.11. 3. and further, by the law the parents might either confirm or disannul the vows of their children, Num. 30. but now under the Gospel such legal rites are ceased.

2. The antecedent is false, for they did not keep their fathers precept, as an act of religion, but for some politic and moral respects: as they are forbidden inhabiting in cities, least they might be corrupted with the vices thereof, and were commanded to dwell in tents, to put them in mind, that they were strangers being descended of the Kenites: these and such other arguments are produced by Bellarmine lib. 4. de verb. Dei. c. 3. lib. 2. de bonis operib. c. 71. c. 11.

Now on the contrary, against such superstitious abstinence, urged by the Papists as a necessary part of God's service, & the same meritorious, some of our arguments are these.

1. Argum. The Apostle saith, c. 14.17. The kingdom of heaven is not meat nor drink: and Heb. 13.9. It is good to have the heart established with grace, and not with meats, which have not profited them, that have been occupied therein: therefore to be occupied in abstinence frō meats, is a thing indifferent, not in it self meritorious, or a part of God's worship.

2. Argum. That which God hath purified and made clean, no man must pollute, Act. 20.15. but he which for religion and conscience sake maketh meats unlawful, which God hath made clean, doth pollute them: Ergo.

3. Arg. All will worship is no part of God's service; but the choice of meats, touch not, taste not, handle not, is a voluntary and will worship, Coloss. 2.21.23. therefore no part of God's service: Bellarmine answereth, that the Apostle doth not speak against all ecclesiastical abstinence, but only the Judaical or the Philosophical abstinence, which was practiced among the heathen. Contra. The Apostles reason is general against all choice of meats, and other human inventions, which are according to the doctrines of men, v. 22. but this ecclesiastical and Popish canonical fast, is an human invention merely, and according to the doctrines of men, therefore even against such speaketh the Apostle.

4. Argu. Our Blessed Savior saith, that which entereth in by the mouth defileth not the man, Matth. 15.17. therefore flesh at all times eaten and entering in by the mouth is lawful in it self, because it defileth not, so it be done without scandal and offense: our Blessed Savior giveth a general rule as well against Pharisaical traditions, as all other invented by man, that the conscience before God is not defiled with the breach thereof.

5. Argu. The doctrine of Devils is no part of the divine worship: but the forbidding of meats is the doctrine of Devils, 1. Tim. 4.3. Ergo. Bellarmine telleth us, that the Apostle there noteth such heretics, as the Manichees, Tatians, Eucratites, which condemned flesh, as evil, and so did dishonor the Creator. Contra. The Apostle only noteth not those heretics, but even the Papists, which should forbid meats, for he prophecieth of the latter times: and not only they which simply condemn meats, but do place an holiness in merit in some meats, rather then others, are these forbidders of meats: and how do not they condemn meats, which think men to be polluted by them, and do rather choose to cast them away, then to eat them upon forbidden days?

6. Argu. That which infringeth Christian liberty, and bringeth us to more then a Jewish bondage, it is no part of God's worship under the New Testament, but such is this canonical abstinence: for whereas the Jews were enjoined abstinence but once in the year, the tenth of the seventh month, Levite. 23.17. the Papists do enjoin abstinence, (beside twice or oftener every week) the tenth part of the year in lent for religion: see further of this controversy Synops. Centur. 4. err. 94.10.97.

Controv. 2. That faith is not only an assenting of the will, but an act also of the understanding, and it is joined with knowledge.

v. 2. One believeth that he may ea • e, &c. Bellarmine agreeing with others of that side, will have faith to be, assensum non notitiam, an assenting only of the will, not a knowledge: lib. 1. de iustificat. c. 5. and therefore they say to believe is nothing else but to give assent unto the doctrine of the Church, although one understand not what it is.

But the Apostle showeth the contrary: for here he that believeth, that he might tear of things, did know it to be lawful, assented thereunto, and was fully persuaded: as the Apostle expoundeth himself afterward, v. 14. I know, and am persuaded, that nothing is unclean of it self: so then to believing belongeth as well a knowledge, as an assenting and persuasion.

There is a general faith, as to believe the word of God, and the heavenly doctrine therein contained, unto the which three things are required, a knowledge, and assenting, and a full persuasion: to the which these three are opposite, ignoratio, negatio, dubitatio, ignorance, denial, or not assenting, and doubtfulness.

There is a special and particular faith, which is an assurance of remission of sins in Christ, which is that which we call justifying faith: and beside those three things before concurring in a general faith, there is required in justifying faith confidence beside and firm assurance, contrary whereunto is diffidence and distrust. See more hereof Synops. Centur. 4. err. 49.

3. Controv. That it is necessary, that festival days should be observed among Christians.

v. 6. He that observeth the day, observeth it to the Lord. This condemneth the ancient error of the Petrobusianes, of whom mention is made, lib. 3. de vita Bernard. c. 5. whom the Anabaptists in these days follow, who deny, that Christians should observe any festivals at all: their reasons are these.

1. The Galatians are reproved by S. Paul for observing of days, Gal. 4.

2. The Apostle saith, Col. 2.15. Let no man judge you, &c. in a part of an holy day.

3. It is against Christian liberty to be tied unto the observation of days: Gal. 5.1. Stand fast in the liberty, wherein Christ hath made us free.

4. The Sabbath of a Christian ought to be perpetual, &c.

Ans. 1. The Apostle reproveth them for their superstitious observing of days, such as then the Jews practiced, and now the Papists: but to observe such holy days, as God hath appointed, such as the Sabbath is: and others for order and policy, not for religion sake, is not within the Apostles reprehension.

2. The Apostle speaketh of the Jewish festivals, wherein they did clog their consciences, and one judged another: not of the Lord's day, which is of Christ's appointing, or of other festivals for order & policy, not as a part of the service of God, to bind the conscience.

3. Christian liberty is infringed by the superstitious observation of days; but not otherwise.

4. The perpetual Sabbath of Christians, is the spiritual cessation from sin, not the external Sabbath, which cannot continually be observed.

Contra. Now on the other side, that it is necessary for Christians to observe some festival days, we reason thus.

1. It is one of the moral precepts, to remember to keep holy the Sabbath, which though in particular, concerning the prescript of the day, it do not bind Christians, yet the morality of it remaineth still, that some days should be appointed for the worship of God, and for public instruction.

2. God is not the author of confusion, but of peace: and all things must be done decently and orderly in the Church, 1. Cor. 14.33.40. but if there should be no days appointed for the public service of God, there would be a great confusion: for thus the calling also of ministers should be removed, if no time were allowed for the exercise of their public ministry, and so the people should be as sheep without a shepherd.

3. If no such days of rest were allowed Christians, their case should be much inferior under the Gospel, to the condition of the Jews under the Law, both for their bodies, having no days of refreshing and rest, and their souls, having no time of instruction, as the Jews had both.

4. Controv. Whether any festival days are to be observed as in themselves holier, then other.

This is the opinion of the moderne Papists, as Bellarmine setteth down this proposition, dies festi vere sunt alijs sanctiores, &c. that festival days are in themselves more holy then others: de cult. sanctor. lib. 3. c. 10. And the Apostle seemeth here to make it as a thing indifferent to observe a day, or not to observe it.

Contra. 1. The Apostle approveth not this difference of days, which was still retained of some coming from Judaism, for he counted it an infirmity in them, and so calleth them weak, v. 1. he only beareth with their infirmity herein for a time, till they should be better confirmed: therefore this is no warrant for men to make difference of days.

2. This observation of days, in preferring one before another as more holy, is condemned by the Apostle, Gal. 4.10. Coloss. 2.15. for both the Jews offended herein, who made a legal difference between day and day, and the Gentiles counted some dismal and unfortunate days, some otherwise.

3. If one day were more holy then another, it must be either in the nature of the day, or by institution divine or human: but the Popish festiuals are neither holy in nature, for the Planets by their motion and influence make no difference, nor yet by institution from God are they made more holy: for they are not of God's appointing: and by human institution one day cannot be made holier then other: for it belongeth only to the Creator to sanctify the creature.

4. Then, like as the external elements, as water in baptism, bread and wine in the Eucharist, are not more holy in their nature, but in respect of the present use, which being finished, they return to their first use again; so holy days are counted sacred in respect of the holy use only: as Jerome saith, non quod celebrior sit dies illa, qua convenimus, sed &c. not that the day wherein we meet, is more excellent, but on what day soever we meet, ex conspectu mutuo major laetitia oriatur, by the mutual sight one of another greater joy is caused: in 4. ad Galatas. See further Synops. Centur. 2. err. 63.

5. Controv. That festival days ought not to be consecrated to the honor of Saints.

The Romanists hold the contrary, reasoning thus for their opinion.

1. Argum. God is honored in his Saints, the festivals therefore which are instituted to the honor of the Saints, are referred to and determined in God.

Ans. 1. No will-worship tendeth to the honor of God, but the odoration of Saints is a will-worship, therefore God cannot thereby receive honor. 2. God rather is thereby dishonored: for they give the honor due unto God unto creatures, inuocating the name of Saints, saying, O S. Peter, S. Paul hear us.

2. Argum. The memory of the Saints is to be honored: but festivals are dedicated to the memory of Saints: Ergo.

Ans. 1. Popish festivals are not dedicated only to the memory of Saints, but to their worship, which is idolatry. 2. and the Saints may better be remembered, then by erecting holy days in their names, namely, by imitating of their godly zeal, and setting before our eyes their good example: see Hebr. 13.7.

3. Argum. These festivals of the Saints have been received and confirmed by long custom, and therefore are not to be rejected.

Ans. Cyrpian saith, epist. ad Pompeium, writing against the epistle of Stephanus Bishop of Rome, consuetudo sine veritate vetustas erroris est, custom without truth, is but the oldnes of error.

Our arguments for the contrary part, that no festivals are to be consecrated to the honor of Saints, are these, and such like.

1. All religious worship is due unto God only: him only shalt thou serve, Matth. 4. but to dedicate days unto the honor of any, is a religious worship: Ergo. Augustine saith, honoramus sanctos charitate, non servitute, we honor Saints with charity, not service. de vera relig. c. 55.

2. Argum. Festival days, are not only for the rest of the body, but for the sanctifying of the soul: but this is only God's work: therefore to him only the right of festival days belongeth.

3. In the Old Testament, there were no holy days consecrated to the Patriarchs, as Abraham, Isaac, Jacob, nor to any of the Prophets, therefore neither ought any be so dedicated in the New.

4. Christians are not to imitate Pagans in the rites of religion: but, in dedicating days unto Saints, they imitate the Pagans apparently: for so the Pagans did consecrate feasts to their inferior gods, as the Saturnals to Saturn, the Bacchinals, to Bacchus, and such other: & herein Papists do follow their example, changing only the names: and this was done by the authority of one of their own Popes, Greg. l. 9. ep. 71. festa Paganorum sensim esse &c. the Pagan feasts are by little and little to be changed into Christian feasts, and some things must be done to the similitude of theirs, that they may more easily be brought to the Christian faith, &c.

6. Controv. Whether all the festivals of Christians are alike arbitrary to be altered and changed, as shall seem good to the Church.

Herein not only the Papists are our adversaries, but some of our own writers seem to incline unto this opinion.

The Papists affirm, that the Sabbath is but an Apostolical tradition, and that it was charged from the last day of the week to the first, by the authority of the Church: Rhemist. whereupon it will follow, that the Church may alter it by the same authority, if it shall so seem good, unto another day.

Learned Pareus hath also this position, dub. 4. hypoth. 3. feriae Christianorum quantum ad genus sunt necessariae, vt tamen quantum ad speciem maneant liberae, &c. the holy days of Christians, though they be necessary in general, yet in particular are free, that they may be changed and transferred if there because, from one day to another, &c. and he seemeth to account the dominicall day, inter res medias, among things indifferent. hypoth. 4.

But I prefer herein the judgment of that excellent divine D. Fulke, who concerning other festiuals of Christ and the holy Ghost, thinketh that they may be changed, as the Church shall see cause, from certain days, unto other occurrent times and occasions, or from the days now observed to other, as things in themselves indifferent: but concerning the Lord's day, he writeth in these words, But to change the Lord's day, and to keep it on monday, twesday, or any other day, the Church hath none authority: for it is not a matter of indifferency, but a necessary prescription of Christ himself delivered to us by his Apostles. annot. Revel. c. 1. sect. 7.

The reason hereof is, 1. because we find that in the Apostles time, the first day of the week was appointed to be the Lord's day, Act. 20.7. 1. Cor. 16.2. Revel. 1.10. who being directed by the spirit of God, no doubt but herein also they followed either the express commandment of Christ, or the special direction of the spirit. 2. because there cannot come the like reason of the altering of the Lord's day, while the world endureth, as was in the first change, namely for the commemoration of Christ's resurrection. 3. the Sabbath could not be changed but by the same authority, whereby it was first instituted, which was by God himself.

Wherefore to conclude this point, the festiuals of Christians may be divided into three sorts: 1. some are of necessity to be kept, and bind in conscience, as the Lord's only. 2. other festiuals, though not so necessary, yet are convenient to be retained, and cannot be removed without great scandal, as the feasts of the Nativitie, Circumcision, Annuntiation, Ascension of Christ, and of the coming of the holy Ghost. 3. some are merely arbitrary in the Church, as all other festiuals of the Apostles. See further hereof, Synops. Centur. 2. err. 87. and Hexapl. in Genes. c. 2.

7. Conntrov. Against Purgatory.

v. 8. Whether we live, or die, we are the Lord's: hence may be confuted the Popish opinion of purgatory: for they which are the Lord's, are already purged by the blood of Christ, and need no other purgation by fire: if they be not purged, they are not the Lord's, for no unclean thing can come into his sight: so the Spirit saith, Blessed are they which die in the Lord, they rest from their labors, Revel. 14.13. all that die in the faith of Jesus, die in the Lord: if they die in the Lord, they rest from their labors: but they which are in purgatory, are in labor and sorrow still. See further Synops. Centur. 2. err. 11.

8. Controv. Whether Christ by his obedience and suffering merited for himself eternal glory and dominion.

1. It is the opinion of the Schoolmen, that as Christ merited by his death for his members redemption from death and sin, so by his perfect obedience, and most holy passion, he merited both to himself and his members the glorifying of his body, and the manifestation of his Godhead: to this purpose Lombard. lib. 3. distinct. 18. and some of our Protestant writers seem to incline to this opinion, as Pet. Martyr.

1. Pet. Martyr would prove so much out of this place, v. 9. Christ therefore died, and rose again, &c. that he might be Lord of the quick and dead: whereupon he inferreth thus; which dominion, though God might have conferred upon him (gratis) freely, yet meritis eius dare maluit, he did choose to give it rather for his merits.

Answ. Though I reverence the judgment of this learned writer, whose worthy commentaries upon the Scriptures, are not inferior to any of our new writers, yet herein upon better reason I must dissent from him. The argument followeth not, Christ therefore died, &c. therefore by his death he merited. 1. like as this is no good reason, the Martyrs die to the ende to set forth God's glory, Ergo, they merit the setting forth of his glory: that indeed is the ende and consequent, the other is not the meriting cause, but precedent only. 2. Christ died then to that ende, because this was the way and order appointed of God, whereby he should come to exercise his dominion.

2. Lombard in the place before recited, urgeth that place, Philip. 2.7.8. he became obedient to the death of the cross, &c. wherefore God hath exalted him: here the exaltation of Christ, is the reward of his humiliation, and this the meriting cause of the other.

Answ. 1. This word 〈 in non-Latin alphabet 〉 , therefore, doth not always signify the cause or merit, but the order also and sequel of a thing: as Genes. 22.16. Because thou hast done this thing, &c. I will exceedingly bless thee, &c. and all the nations of the earth shall be blessed in thee: unless any will think, that Abraham by that one act of obedience, in being ready to sacrifice his son, merited to be the father of Christ according to the flesh, in whom all the earth should be blessed: see the like Heb. 1.9. Because thou hast loved righteousness, &c. God hath anointed thee with the oil of gladness above thy fellows, &c. but the deity, or to be deified, cannot be merited.

2. The Apostle then in this place showeth the order of the passion, and glorification of Christ, as Luk. 24. Ought not Christ to have suffered these things, and so to enter into his glory? likewise S. Peter, 1. ep. c. 1.11. joineth together the sufferings of Christ, and the glory which should follow.

3. The Rhemists urge that place, Heb. 29. We see Jesus, for the passion of of his death, crowned with glory and honor.

Answ. The words are displaced, which in the original stand in this order, We see Jesus a little lower then the Angels, by the passion of his death, crowned with glory and honor, &c. so that these words by the passion of his death, must be joined with the former clause, made a little less then the Angels, not with the latter, crowned with honor, &c.

2. An other opinion is, that everlasting glory, was gratuitum donum, a free gift conferred upon Christ, not merited, as Pareus collecteth by the word, 〈 in non-Latin alphabet 〉 , he gave him as of free gift, a name above all names, &c. Phil. 2.9.

Answ. 1. The word 〈 in non-Latin alphabet 〉 , doth not always signify to give freely, as the wife is said in profane authors 〈 in non-Latin alphabet 〉 , to gratify her husband in yielding the use of her body, which yet is her duty to perform. 2. and it were better to say, that Christ received his glory of merit, then by grace and favor; to show a difference between Christ and his members, for we receive all by grace, Christ not by grace, but as his due received his glory. 3. and for the further explanation of that place, Philip. 1.9. 1. some think that Christ only merited the glory of his body, for his soul was glorified ab ipso instanti incarnationis, from the very instant of his incarnation, Lyranus. 2. some think that he merited only manifestationem, the manifestation of his glory, which he had before, secundum rem, indeed; so also Lyranus. 3. Augustine understandeth this gift to be given, per gratiam vniens, non adoptans, by the grace of union not of adoption. 4. Ambrose interpreteth it, de naturali donatione ab aeterno, of the natural donation from all beginning, as Christ is the Son of God, post crucem manifestatur, quod à patre, cum generatur accepit, after his passion, that is manifested, which he received of his father in his generation. I join two of these expositions together, that the glory which was due unto Christ's humanity in respect of his union, was not now first conferred after his passion, but then manifested: which manifestation was not merited, but did fall out in that order, as God had appointed, as due unto Christ's humanity by reason of that union.

3. This then is our opinion, that Christ did not merit anything, for, or to himself, but all which he wrought and purchased was for us, as may appear by these reasons.

1. To what ende Christ was borne, died, and suffered, to the same he rose again, and was glorified: but he was borne and died, not for himself, but for us, Isaiah. 9.6. to us a child is borne: and he was not offered for his own sins, Heb. 7.27. which he had not: therefore neither received he glory for himself but for us: to this purpose, Ambrose de fide resurrection. c. 24. si nobis non resurrexit, vti{que} non resurrexit, qui cur sibi resurgeret, non habebat, if he did not rise for us, he did not rise at all, for he had no cause to rise for himself.

But that saying of Ambrose will be objected upon that place to the Philipians, 2. quid & quantum humilitas mercatur, hic ostenditur, what and how much his humility merited, here it is shown. Answ. The fathers do use this word merere, to merit, in a large sense: it signifieth, impetrare, obtinere, • o obtain a thing, or posse, contingere, to be able, to fall out: as Ambrose saith, epistola meruit pervenire in manus tuas, the epistle merited to come to your hands, that is, might, or obtained to come: But he is otherwise absolutely of judgment that no works can truly or properly merit at God's hand: as de vocat. gent. lib. 1. c. 5. Ambrose or Prosper thus writeth, nulla possunt tam praeclara opera existere, quibus hoc, quod gratis tribuitur, per retributionis iudicium habeatur, there can be no such excellent works, whereby that should be had by way of retribution and recompense, which is freely given: for so the redemption by Christ's blood, vilesceret, should wax vile, and be of small worth.

2. M. Calvin addeth this reason, Christi gratiam obfuscat, it would much obscure the grace of Christ, if he had done any of these things which belong unto our redemption for himself, and not wholly and altogether for us.

3. And further it would follow diuinos honores mereri posse, that divine honor may be merited: for this honor to have every knee to bow, is due unto the Godhead, Isa. 45.23.

4. That glory which was due unto Christ before in respect of the union of his natures, was not merited by his passion: but this glory and exaltation of Christ was so due: as our B. Savior saith, Job. 17.5. now glorify me thou father with thine own self, with the glory which I had with thee before the world was: See further hereof in D. Fulkes answer to the Rhemists, Philip. 2. sect. 1. and Synops. Centur. 4. err. 30.

Controv. 9. Of bowing the knee to the name of Jesus, whether it be necessarily inferred out of this place, ver. 11. and Philip. 2.10.

Though we do not simply condemn the bowing at the name of Jesus, if it be used only, vt ritus indifferens, as an indifferent rite and gesture, Pareus : yet if it be commanded, as a necessary part of external worship, and commanded by precept, it is superstitious: as it is prescribed and practiced in Popery: which may appear by this, that they bow the knee at the name of Jesus, rather then at the name of Christ, or of God the father, and the holy Ghost.

And whereas the Apostle speaketh of bowing the knee at the name of Jesus, it is not literally to be taken: for by the name of Jesus, is not signified the name written, or pronounced, (for this was the error of Osiander, as Beza observeth. 2. Philip. 9. which confounded the name Jesus with Jehovah ) but the power and Majesty of Christ, as this word name is used by the Apostle, Ephes. 1.21. Christ is set at the right hand of God, far above all principalities, and every name that is named, &c. Neither is the bowing of the knee here taken literally, as Origen showeth in this place: quod non est carnaliter accipiendum, vt putemus coelestia, genu flectere, &c. sed genu flectere, subiecta esse cuncta, & culius Dei obedire declarat, which is not to be taken carnally, that we should think the heavenly things to bow the knees, as the Sun, and Moon, stars, and Angels, &c. but to bow the knee, declareth all things to be subject unto God, and to be obedient to his worship, &c. It seemeth then, that in Origen's time, this gesture of bowing the knee at the name of Jesus was not taken up, therefore it is to be held no necessary thing, nor prescribed by commandment: See further Synops. Papism. Centur. 2. er. 51.

Controv. 10. That Christ is proved to be God by this saying of the Prophet cited, v. 11. as I live, every knee shall how unto me: against the blasphemy of Georgius Eniedinus.

From this place thus it is inferred and concluded concerning the deity of Christ: he to whom every knee boweth, is very God, Isaiah 45.23. but unto Christ every knee shall bow, Rom. 14.11. Philip. 2.10. Ergo, he is God.

Georgius Eniedmus a blasphemous Samosatenian heretic, taketh two exceptions to this argument. 1. he denieth the assumption, that the knee is bowed unto Christ: for one may sit in the tribunal seat, and yet the knee may be bowed unto another, even to God himself, who shall judge in that day, Rom. 2.16. 2. he distinguisheth of the proposition, which is true only of him, to whom worship is given, and the knee bowed, ration essentiae, in respect of his essence, but now the knee is bowed to Christ, not in respect of his essence, but of his dignity, as unto the ordinary Judge, not as unto the chief Prince.

Contra. 1. The Apostle showeth directly, that the knee is bowed unto Christ as the Judge, because he had proved before, that he was Lord both of quick and dead, to whom else then should the knee be bowed, but unto the Lord and Judge? The Father shall judge by his Son, to whom he hath committed all judgment, John. 5.22. and yet Christ judgeth also by his own power: for there is but one Godhead, and one power of both: therefore it followeth not, God the Father judgeth, therefore not the Son.

2. Christ is worshipped not only in respect of his office and dignity of judging, but in the unity of essence with his father, as he saith, John. 5.19. Whatsoever things the father doth, the Son doth the same: and v. 26. As the father hath life in himself, so he hath given unto the Son, to have life in him: but what is the life of God else, then the essence of God? Christ then is by nature and essence the same with the father, and so is one God to be worshipped, and adored with him: and whereas it is said, the Father hath given him, &c. this must be understood, not de dono gratia, sed communicatione naturae, not of the gift of grace, but of communication by nature, so that for the Father to give unto the Son, is all one as to say, Pater genuit filium, the father hath begot the Son from everlasting.

And that Christ is one God with the father by identity of essence, may appear, by the accusation of the Jews, that he being a man made himself God, John. 10.33. they did not challenge him, as if he would be some secundarie Judge or Prince, but equal unto God: which is there justified and maintained by our Savior: See Pareus further hereof, dub. 8.

Controv. 11. That moral works, which are done without faith are sin, how soever outwardly they appear good.

1. The Romanists for the most part do hold the contrary, that a natural man only directed by the use of his reason and understanding, may do some things morally good, which have not the nature of sin: their arguments, some of them are these.

1. S. Paul saith, c. 2.14. that the Gentiles do by nature the things contained in the law, they then therein sinned not.

2. Our Savior did not mislike those civil offices, which were performed by the Pharisees, in loving those which loved them, Matth. 5.46.

3. A man is a reasonable creature, and this were against his nature, non posse facere aliquid secundum rectam rationem, not to do anything according to the right use of reason: for even God hath given this facility to every natural thing, to attain unto the natural ende thereof: much more unto man.

4. Gregor. homil. de Diuit. & Lazar. upon these words of Abraham unto the rich man, thou hast received good things in thy life: indicatur & dives iste boni aliquid habnisse, propter quod in hac vita acceperit bona, &c. hereby it is shown, that the rich man had some good thing, for the which he received good things in this life, and Lazarus had some evil thing, that was purged in his life, &c. hereupon Pererius inferreth, that there is no man so evil, but he hath some good thing in him, which is temporally rewarded in this life: therefore all that the wicked and infidels do, is not sin: To this purpose Pererius dispute. 5. in 14. c.

Contra. 1. We deny not, but that the wiser sort of the Gentiles might do some external works agreeable to the law in outward appearance, but they were far from the perfection and internal obedience required by the law, and therefore could not be void of sin.

2. Those civil duties of rendering love for love, which belong unto common civility, as they are not simply condemned: yet our Savior in requiring greater perfection in his disciples, showeth that those duties were spotted with Pharisaical leaven, and were not approved in God's sight, as good works.

3. If man had kept that perfection, wherein he was created, he might have been sufficiently directed by the rule of reason: but now his reason is not right, it is corrupted and obscured by sin, and therefore can give him no direction to that which is truly and properly good: as other creatures know naturally what is good for their life, so man by nature knoweth what is naturally good for himself: but it followeth not, that he should therefore by nature do anything morally good.

4. That saying of Gregory being allowed, it is not to the purpose: for that rich man might have some knowledge of God, whereby he might be directed, beside the help of nature: and yet it followeth not, that everyone, which enjoyeth the temporal things of this life, should be temporally rewarded for his good parts: for we see that many in this world, which have least parts of moral and civil goodness, have a better earthly portion, then those in whom more goodness appeareth: And yet further, this temporal recompense, only showeth, that their acts are not truly good, and in the sight of God, for then they should not only have a temporal, but an eternal reward.

Now on the other side, it shall be proved, that all the actions of infidels and wicked persons, that have no ture faith, what goodly show soever they make in the world, are no better before God, then sinful works.

1. Our blessed Savior saith, Matth. 7. an evil tree cannot bring forth good fruit: but they which have no faith, are evil trees, Ergo.

2. Likewise, John. 13. our Savior saith, without me ye can do nothing, therefore without faith, no good thing can be wrought.

3. And in this place, the Apostle saith, Whatsoever is not of faith is sin.

4. Further, no work can be accepted of God, unless the person that worketh it be first accepted: but none can please God without any faith, Heb. 11.6. Again Augustine saith, finibus, non officijs virtutes à vitijs discernendae sunt, virtues must be discerned from vices, by the ends, not by the offices and actions: but the infidels do nothing to a right end.

5. Augustine in many places condemneth the works of infidels, how good soever they appear, as in Psal. 21. Let no man account any work good before faith: vbi fides non erat, bonum opus non erit, bonum enim opus intentio facit, intentionem fides derigit, &c. for where no faith is, there is no good work: an intention maketh a good work, and the intention is directed by faith.

Pererius to these arguments by certain distinctions. 1. that no infidel, ration infidelitatis, as his works proceed from his infidelity, can do any good thing, but he hath bona naturae, some good things by nature, by the which he may do some things that are good.

2. Or some things are simply good, and worthy of eternal life, and are acceptable to God, such good things cannot be done without faith: but notwithstanding, some moral good things may.

3. Or it is so said, that the works of infidels are sin, because vt plurimum, for the most part they are such, not all.

4. And there is a double kind of intention: a general, and particular, though the general intention be evil, yet in some particular action, an infidel may have a good intention, as to give alms in mere commiseration: and though they look not unto God, as the supernatural ende, yet they may be by nature guided to make God the natural ende of their actions, as by nature they know there is a God.

5. And sine generali concursu, without God's general assistance man indeed can do nothing, either naturally or morally good, but God's special assistance is only required unto those works, which are acceptable to God, and worthy of life eternal.

Contra. 1. We grant that by natural helps man may do things naturally good, but no virtuous action can proceed from an infidel, because all his actions savor of infidelity.

2. No not the best works of the faithful, are in themselves meritorious and worthy of eternal life, because they are imperfect, they are crowned of grace not for merit: neither is there any work truly good, but it is thorough Christ acceptable unto God, that is good: if it be not pleasing unto God, it is not good.

3. Not only some but all the works of infidels are sinful: for whatsoever is not of faith is sin, the sentence is general.

4. It is not enough to have a particular intention, but it must aim at the general ende of all, which is the glory of God: and though by nature men are taught, that there is a God, yet cannot they refer their actions to him, as the general end without faith.

5. This general concurrence is not sufficient to bring forth a good work: but special grace in Christ the Mediator is necessary: so our blessed Savior saith, without me (that is, the Mediator & Savior of the world not considered only as the Creator) you can do nothing. Now concerning this question, that the works of infidels are sin: these things may further be remembered. 1. that among the ancient writers, Origen and Augustine are directly of opinion, that an infidel can do no good work, as Origen saith, speaking of infidels and heretics, videndum est, ne forte si aliquid boni operis apud illos geri videatur, quia non sit ex fide, convertatur in peccatum, it is to be considered, if that, whatsoever good work seem to be done among them, because it is not of faith, it be turned into sin: Augustine's opinion is shown before: And though Pererius take upon him by certain querkes to shift off Augustine's testimonies, yet Tolet ingeniously confesseth, that both Origen and Augustine so affirm, annot. 15.

2. The Romanists themselves are here divided in opinion: for Gregorius Ariminens. Capreolus, Catharinus, with other of that side, are confuted by Pererius for thus affirming with the Protestants, Perer. 4. dispute. ad. 8.

3. Yet do we not say, as the Rhemists charge us here, annot. 4. that it was sin in the heathen, to honor their parents, to relieve the poor, to do justly: the actions in the substance thereof were not sin, but in respect of the manner and circumstances, because they were not directed to a tight ende.

4. Concerning the meaning of this place, which we urge against the Romanists, Whatsoever is not of faith is sin: how it is expounded by the Papists, and their exposition refelled: See before quest. 36. and of this whole question, see cap. 2. quest. 27. and controv. 9.

6. Moral observations.

Observ. 1. That we ought to bear with the weak.

v. 1. Him that is weak in the faith receive. Like as in a family, the greater do tender the children and young ones, so Christians should cherish and foster the weak and younglings in faith: not to be rash or harsh censurers of them, but to bear with them in the spirit of meekness: as the Apostle saith, c. 15.1. We which are strong ought to bear the infirmities of the weak.

Observ. 2. Not to be austere in censuring our brethren.

v. 3. For God hath received him. Our weak brother, though he have many infirmities, we are not to reject, seeing God hath received him: this maketh against those, which upon every slip and infirmity are ready to censure their brethren, as reprobates and cast-awayes: but charity would have us hope the best of the salvation of our brethren, and to think of them notwithstanding some infirmities as received of God, and such as for whom Christ died, v. 15.

Observ. 3. Of giving thanks for meat.

v. 6. He that eateth, eateth to the Lord, for he giveth God thanks, &c. This showeth what was the use of Christians in those days, to give thanks before their receiving of meat: so it was the godly custom in Samuel's time, for the people not to eat in their solemn feasts and sacrifices, till Samuel came, and blessed the sacrifice and meat, 1. Sam. 9.13. This holy use was continued by our blessed Savior, Matth. 26.27. and S. Paul exhorteth, that whether we eat, or drink, or whatsoever we do else, we should do all to the glory of God, 1. Cor. 10.31.

Observ. 4. The consolation of the faithful both in life and death.

v. 8. Whether we live, we live unto the Lord, whether we die, &c. As this teacheth us to put away all security, while we live, and to frame our lives unto God's glory, for as Chrysostom saith, liberi non sumus, Dominum habemus, we are not our own men, we have a Lord and Master, whom we must serve: so in our death the Lord watcheth over us: that although the world, and all that therein is, do forsake us, yet he that liveth unto the Lord, shall die also unto the Lord, and live forever with him: as they are pronounced blessed which die in the Lord, Rev. 14.13.

Observ. 5. That everyone must give account unto God: and that all shall be judged, v. 12.

Chrysostom hath here an excellent moral, to show that all the wicked and ungodly shall be punished. 1. Seeing by daily experience it is confirmed, that many wicked ones are punished in this life, as were the old world, and the Sodomites, what equity can there be in it, vt qui eadem pariter peccarunt, easdem poenas non luant, that they which committed the same sins, should not suffer the same punishment, non omnes hic punit vt alijs poenitentiae spatium tribuat, &c. he punisheth not all here to give space of repentance unto others: neither are all punished only there, ne pleris{que} causa detur illius negandi providentiam, least some might take occasion to deny God's providence. 2. But it will be said, how can God punish forever, seeing we sinned here but a short time: do we not see that in the course of human justice, he that committed▪ murder but once, and it was quickly done, is perpetually condemned to the mines: and we read of a man that was lame, & had the palsy thirty eight years, which punishment was for his sins, for Christ said unto him, sin no more: in like manner it is just with God to punish the temporal and momentary act of sin eternally. 3. And how is not the sinner worthy of punishment, being so often admonished, and threatened before, and having so easy a way shown him unto life: the Publican said but only, God be merciful unto me a sinner, quid hic sudoris, quid laboris, what great labor and pains was it to do this. 4. And if there were no hell to punish the wicked, neither should the devil be punished, and it should fare alike with the good and bad, stabit cum Nerone Paulus, Nero shall be as good a man as Paul. 5. And thinkest thou then there is no hell, quis daemonum hoc asseret? is there any of the devils that will say so, nay, they confessed there was an hell, crying out to Christ, comest thou to torment us before our time: how then dost thou not tremble to deny that which the devil confesseth? 6. even among the Barbarians, that have no knowledge of God, the Judges and Magistrates bonos honorant, malos puniunt, do honor the good, and punish the evil: and shall not God much more? to this purpose Chrysostom.

Observ. 6. Of the term of the day of judgment, and what use we should make of it.

v. 10. We shall all stand before the judgment seat of Christ. Therefore everyone ought to be exceeding careful in this life, how he walketh, and to watch over his thoughts, words, and works, that he may appear in that day with joy: S. Paul saith to the same purpose, 2. Cor. 5.10. we must all appear before the judgment seat of Christ, &c. and then he inserteth v. 11. knowing the terror of the Lord, we persuade, &c. the terror then of this day, ought to persuade us to walk circūspectly: Origen here well saith, quisuam est qui se ata decipiat, &c. who is there that will so much deceive himself, vt ad iudicium Christi, & ad tribunal cognitionis cius se non putet venturum, who thinketh, he shall not come unto the judgment of Christ, and to his throne of knowledge, &c.

Observ. 7. How dangerous a thing it is to give offense.

v. 13. Judge this rather, that no man put a stumbling block, &c. Chrysostom saith well, tu, si reliquis perditionis causa fueris, graviora patieris, &c. thou, if thou shalt be the cause of other men's perdition, shalt be worse punished, then they which are by thee subverted: as the serpent was more punished then the woman, and the woman more then the man: & Jezebel maiores poenas dedit, and Jezebel had a greater punishment then Ahab, because she did instigate, and set on the king, and was the cause of his ruin, in taking away Naboth's vineyard: we must then take heed of offenses, that we scandalize not the Gentiles and Grecians by our evil life: for thus will they object: how shall I know that God hath commanded easy and possible things, cum tu ex progenitoribus Christianos, &c. seeing thou being a Christian from thy progenitors, and brought up in a good religion, yet dost nothing that belongeth thereunto: thou perhaps wilt say, yet I will show thee those which do these things, namely, monachos eremum incolentes, the Monks which inhabit the wilderness. But Christ said, luceat lux vestra coram hominibus, non coram montibus, let your light shine before men, not before the mountains: and yet saying thus non illis detraho, aut montes occupant, &c. I do not disgrace those which inhabit the mountains, but I am sorry for those which dwell in cities, that they only can find virtue among the other: hortor ita{que} vt philosophiam ex montibus in vrbes reducamus, I exhort therefore that we may bring again Philosophy from the mountains into cities, vt ciuitates sint verae ciuitates, that cities may be right cities indeed.

Observ. 8. Of the dignity, and excellency of the calling of Christians.

v. 15. For whom Christ died: the Apostle said before, v. 8. Whether we live or die, we are the Lord's: for he hath bought us with a price, even in dying, and giving himself a ransom for us: it is a great honor in the world to be the servant of a great and mighty king: the Queen of Ethiopia judged Solomon's servants happy, that attended upon so wise a King: the Carthaginian ambassadors returning from Rome said, se vidisse tot reges, quot senatores, that they had seen as many kings as senators: But much more glorious is the condition of the faithful, whom Christ hath purchased to be his servants: and indeed not servants, but freemen, yea so many kings: for in him we are made Kings and Priests, Revel. 1.6.

Observ. 9. Of true praise and commendation

v. 18. Pleaseth God, and is commended of men. First, we must seek to please God, and to be praised of him, and then the praise of men will follow: but he that first seeketh to please men, cannot please Christ, as the Apostle saith, Galat. 1.10. If I seek to please men, I should not be the servant of Christ: he that is praised of men first, is most like to be dispraised of God: as our Blessed Savior saith, Luk. 6.26. Woe unto you when men shall praise you, so did your fathers to the false Prophets: And again, the Apostle saith, 2. Cor. 10.18. he that commendeth himself is not allowed, but whom the Lord commendeth.

Observ. 10. That nothing is to be done with a doubtful mind, or of ignorance.

v. 23. Whatsoever is not of faith, is sin: Chrysostom here hath a good moral touching this point, that no man should plead simplicie or ignorance in his doings. 1. he distinguisheth of ignorance: if thou art ignorant of those things, which cannot be known, praeter culpam erit, it is without thy fault, but ignorance through negligence, such as the Jews had, excuseth not.

2. An in modico orbis angulo, &c. the things belonging to salvation were not done only in Palestine, in a corner of the world: but the Lord by his Prophet saith, they all shall know me from the greatest to the least, non vides rem istam loqui, dost thou not see the thing it self to speak.

3. But thou wilt say this knowledge is not to be exacted, of a poor simple husbandman, or Barbarian: yes, why not? for how canst thou call him simple, that is wise enough in worldly matters: if he be wronged he can tell how to resist, if violence be offered, he will defend himself, and in other matters he can provide for himself: how then is he simple?

4. Tell me, whom thinkest thou to be more simple, those which live now, or which lived in Abraham's time: surely thou wilt say they which lived then: yet Abraham barbarus in medio barbarorum educatus, &c. barbarian brought up among barbarians having no teacher, his father being an idolater, yet had the knowledge of God: to this purpose, Chryso. to show that ignorance can excuse none, but everyone is bound to examine all his actions, that they proceed of faith.

CHAP. XV.

1. The text with the diverse readings.

1 We which are strong ought to bear the infirmities ( frailnes. B. ) of the weak, and not to please our selves. ( not to stand in our own conceits. B. ).

2 Therefore let everyone please his neighbor unto good, Be. L. Gr. ( rather then in that is good. B. G. S. ) to edification.

3 For Christ would not please himself, but as it is written: the rebukes of them, which rebuke thee, fell upon me.

4 For whatsoever things were written aforetime, were written afore for our learning, that thorough patience and comfort of the Scriptures, we might have hope.

5 Now the God of patience and consolation give you, that ye he like minded ( like affected. Be. thinks the same thing, V. S. 〈 in non-Latin alphabet 〉 , to mind the same thing. ) one toward another, according to Christ Jesus.

6 That ye with one mind, and one mouth may praise God, even the father of our Lord Jesus Christ.

7 Wherefore receive ye one another, as Christ received us to the glory of God.

8. Now I say that Jesus Christ, was a Minister of the circumcision for the truth of God, to confirm the promises of the fathers.

9 And that the Gentiles might glorify God, ( let the Gentiles praise God, G. ) for his mercy, as it is written: For this cause I will confess thee among the Gentiles, and sing unto thy name.

10 And again he saith, rejoice ye Gentiles with his people.

11 And again, praise the Lord, all ye Gentiles, and laud ye him all people together.

12 And again, Isaiah saith, there shall be a root of less, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.

13 Now the God of hope fill you with all joy, and peace in believing, that ye may abound in hope, ( be rich in hope. B. ) thorough the power of the holy Ghost.

14 And I myself also am persuaded of you my brethren, that ye are also full of goodness, ( love. L. ) and are able ( willing. V. ) to admonish one another.

15 Nevertheless brethren, I have somewhat more boldly, after a sort ( in part. Gr. ) written unto you, as one, that putteth you in remembrance, through the grace that is given me of God.

16 That I should be the Minister of Jesus Christ toward the Gentiles, ministering ( sanctifying. L. 〈 in non-Latin alphabet 〉 . Gr. which signifieth, serving or ministering in holy things ) the Gospel of God, that the offering ( oblation ) of the Gentiles might be acceptable, being sanctified by the holy Ghost.

17 I have therefore whereof I may rejoice in Christ Jesus, in those things which pertain to God.

18 For I dare not speak of anything ( I cannot endure to speak of anything. Be. see qu. 23.) which Christ hath not wrought by me for the obedience of the Gentiles, in word and deed.

19 With the power of signs and wonders, by the power of the spirit of God, ( of the holy Ghost. L. ) so that from Jerusalem, and round about unto Illyricum, I have ( replenished. L. or) fully preached. B. ( fulfilled the Gospel. Gr. fulfilled the preaching of the Gospel. S. or the office of preaching. Be. caused to abound. G. ) the Gospel of Christ.

20 So putting myself forward ( endeavoring. V. contending. A. enforcing myself. B. G. ambitiously seeking 〈 in non-Latin alphabet 〉 , Gr. B. ) to preach the Gospel not where Christ was named, least I should have built on an others foundation.

21 But as it is written, to whom he was not spoken of, they shall see him, and they that heard not, shall understand.

22 Therefore also have I been oft let to come unto you.

23 But now having no more place, ( no more to do. B. ) in these quarters ( climates. Gr. ) and having been desirous to come unto you many years ago:

24 When I shall take my journey into Spain, I will come to you: for I trust as I pass by, ( in my journey. G. B. ) to see you, and to be brought on my way, thitherward by you, after I have been somewhat filled with you, (that is, your company. G. Be. )

25 But now go I to Jerusalem to Minister to the Saints.

26 For it hath pleased them of Macedonia and Achaia, to make a certain common gathering, B. ( a distribution. G. 〈 in non-Latin alphabet 〉 , a communiō or communication. Gr. ) for the poor Saints, which are at Jerusalem.

27 It hath pleased them indeed, and their debtors are they: for if the Gentiles have partaked of their spiritual things, they ought also in carnal things to minister unto them.

28 When I have therefore performed this, and have sealed them this fruit, I will go by you into Spain.

29 And I am sure when I come unto you, I shall come with the ( in the. Gr. ) abundance of the blessing of the Gospel of Christ. ( blessing of Christ. L. )

30 Also brethren I beseech you by our Lord Jesus Christ, and for the love of the spirit, that you would strive with me ( help me. B. L. ) by prayers to God for me.

31 That I may be delivered from the unbelievers, L. B. V. ( the disobedient, G. B. S. the word 〈 in non-Latin alphabet 〉 , signifieth both: the first rather, for he that believeth not, is disobedient, but disobdience hath not always infidelity accompanying it ) in Judea, and that my service which I have to do at Jerusalem, may be accepted of the Saints.

32 That I may come unto you with joy by the will of God, & may with you be refreshed.

33 Now the Lord of peace be with you all, Amen.

2. The Argument, method, and parts.

THe Apostle in this chapter, 1. finisheth his former exhortation to the strong to bear with them that are weak, to verse. 14. 2. the peroration or conclusion of the epistle followeth.

1. The sum of the exhortation is propounded v. 1. then it is confirmed, 1. from the end, wherefore men have received their gifts, which is not to please, or seek themselves, but one to seek to edify another. 2. another argument is taken from the example of Christ: and it is framed thus: we must be like minded unto Christ, v. 5. and the end is expressed v. 6. But Christ did not seek or please himself, which is proved first by a testimony of Scripture v. 3. which is amplified by showing the use of the Scripture in general, which is for our learning v. 4. secondly he showeth that Christ was not for himself but for us, by a distribution, because he both was a Minister of circumcision to the Jews v. 8. and he ministered also to the Gentiles, that they might praise God for his mercy, as he proveth by 4. testimonies. v. 10.11.12. and then he concludeth his exhortation with an hearty desire and wish, v. 13.

2. In the peroration: 1. he excuseth his writing unto them v. 14. to v. 22. which he doth 1. by the end of his writing, which was not to teach them, whom he knew already to be full of all goodness v. 14. but to admonish them v. 15. 2. by his office, which was to preach the Gospel unto the Gentiles, and therefore unto them: the antecedent, namely his office and Apostleship he setteth forth, 1. by the end, to offer the Gentiles by their conversion unto God v. 16. 2. from the efficacy of his Apostleship, in making the Gentiles obedient in word and deed v. 18. this efficacy he amplifieth, 1. by the efficient, the grace of Christ, v. 17. 2. the helping causes, signs and wonders v. 19. 3. by the circumstance of the place, he had preached from Jerusalem to Illyricum, v. 14. 4. from the difficulty, he had preached Christ, where they had not so much as heard of him v. 20. which he doth illustrate by the saying of Isaiah 52.2. he maketh promise of his coming unto them, which hath been hitherto letted: and he giveth these reasons, 1. because he had filled all those places with his preaching already. 2. and from his desire v. 23. 3. from the opportunity of his journey into Spain v. 24. 4. then he preventeth and answereth an objection, why he cannot ye • come, because he went to carry the benevolence of Macedonia, and Achaia, to the poor Saints in Jerusalem: which their benevolence he commendeth and setteth forth by the efficient cause, their voluntary contribution v. 26.2. ab aequo, from the rule of equity, they were their debtors in carnal things, seeing they had received their spiritual, v. 27. so he concludeth, that when he had finished this service he would come unto them, v. 28. 5. he addeth another reason, ab vtili, from their profit, he doubteth not, but he shall come unto them with abundance of blessing, and therefore he will hasten his coming.

3. Then he requesteth them to pray for him v. 30. showing what they should pray for; namely two things, to be delivered from the incredulous and refractorie Jews, and that his service may be accepted of the Saints v. 31. and why. 1. from the end, that he may come with joy unto them, 2. because of his reciprocal prayer, in praying for them. v. 33.

3. The questions and doubts discussed.

Quest. 1. Of the argument and scope of this chapter in general.

1. Some think that the Apostle doth prosequute the same argument, which was handled in the former chapter, touching the use of things indifferent, which concerned Christian liberty, as Haymo, Tolet, Martyr.

2. Some make this difference, that in the former chapter, the Apostle shown how the strong should behave themselves toward the weak, in declinatione mali, in the declining of evil, that is, avoiding of offense: now he teacheth them how to carry themselves, in operatione boni, in the working of that which is good, in seeking the edifying one of another Lyranus, Gorran: But that the Apostle did also before, c. 14.19. let us follow these • things, &c. whereby one may edify another.

3. But the order and coherence rather is this, the Apostle transfert ad thesin, doth draw unto a general doctrine, the particular rule before prescribed, how the weak should be respected, in the observation of days, and difference of meats: that not only in those things, but in all other the like infirmities, the stronger should support the weak, Pareus: so also Gwalther, doctrinam generaliorem subucit de Christiana lenitate. he now supplieth a more general doctrine concerning Christian lenity: so also Osiander.

Quest. 2. Whome, and wherein the strong should support the weak.

1. We which are strong. 1. Chrysostom observeth well how the Apostle allureth the strong, and speaketh lovingly unto them: not only in calling them strong, but in suum ordinem eos collocavit, he placeth them in his own order, and this he doth, because he had seemed before somewhat sharply to take them up, for using their Christian liberty so freely without respect had unto their weak brethren. 2. the strong 〈 in non-Latin alphabet 〉 , or mighty, are not here only those, which were instructed concerning the indifferent use of all meats, as Haymo: but such as were plenius edocti, more fully taught and instructed in matters of faith, Par. and such also as were purioris vitae, more perfect and pure in life, Origen: for the Apostle speaketh generally of all infirmities of the brethren touching doctrine, or manners.

2. Ought to bear. 1. we ought debemus, non donamus, it is our duty so to do, not a gift, Chrysost. 2. to bear 〈 in non-Latin alphabet 〉 , is not only to tolerate and support their infirmities, sed in se suscipere vt curant, but to take them in hand to cure them, Bulling: erigere, non contemnere, to raise them up, not to despise or contemn them, gloss. interlin. it is a metaphor taken from the fashion of building, where the pillars do carry the weight and burden of the house: as the faithful are called pillars, Revel. 3.17. and as it is said, that Solomon laid great stones to make the foundation of the temple, to support the rest, 1. King. 5.17. Hugo: or it may be taken from the frame and constitution of a man's body, where the sinews and bones are made to bear up the flesh, and other tender parts, Lyranus.

3. The infirmities of the weak. 1. The Apostle useth two words, he saith, not the weak, but the infirmities of the weak, vt ad maiorem commiserationem alliciat, to draw them to greater commiseration: Theophyl. 2. it is a metaphor taken from children or sick persons, which are weak, and impotent, and there is no man, but will be ready to pity and help such. 3. these infirmities are not only concerning the difference of meats, as Haymo, but the Apostle meaneth others also, qui alio infirmitatis genere lab • rant, which are troubled with any other kind of infirmity, as if one be given to anger, to railing, and such like: Chrysost. 4. but the Apostle speaketh of infirmities only, non hic agitur de sceleribus, he entreateth not of great offenses, as of theft, murder, and such like: for these are not to be borne with at all: Osiander. he meaneth not then vitia • perta, manifest sins, which are directly against the word: but only of slips in life and doctrine which proceed of ignorance and common infirmity. 5. These then are the infirmities here mentioned, either concerning spiritual things, or temporal: the spiritual concern either saith, as ignorance, error, not being fundamental, or manners, as are the slips and failing in life and conversation, which overthrow not good manners: in temporal things, there are diverse kind of infirmities; 1. as in the state and condition, as the rich must support the necessities of the poor. 2. or in respect of the sex, the husband must bear with the wife, as the weaker vessel. 3. or of the body, such are the infirmities of sickness, and old age, wherein the weak are also to be supported. But the two first kinds of infirmities touching faith, and manners, are specially here understood, and intended by the Apostle: though it may be extended also to corporal necessities; as Origen inferreth, he that is richer in substance, onus pauperioris portet, let him bear the burden of the poor: so also Chrysost. si dives fueris, &c. if thou be rich, please not thyself, but the poor.

Quest. 3. Of the reasons why the weak should be supported.

1. Christ supporteth and beareth our infirmities: no man is so perfect, qui non in aliquo apud Deum inveniatur infirmus, which is not in someone thing or other week before God, and had need to be supported of Christ: we therefore, as Christ hath borne the infirmities of us all, so we should one bear an others infirmities, Origen.

2. Thou art strong, repende Deo mercedem qui te talem fecit, show thy thankfulness to God, who hath made thee strong: and thus shalt thou do it, if thou dost correct the infirmity of the weak, Chrysost.

3. Si condescenderis nihil damniferes, if thou condescend to the weak, thou shalt suffer no loss: but if thou condescend not, the other is in great danger: it is no loss to thee, but again to him, therefore bear with him, Chrysost.

4. Illi non possunt se ad nos erigere, they cannot rise up to us, therefore we should condescend, and apply our selves to them, gloss. interlin.

5. Nullus est, qui non in se habeat aliquid, &c. there is none, that hath not somewhat himself to be supported: and therefore the Apostle saith, Galat. 6. Bear one another's burden, Gorran: therefore he that is strong, wherein he is strong, must bear with the weak, that wherein he is weak he may be supported likewise of his brother.

6. The Apostle also persuadeth hereunto by his own example, counting himself among the number, we which are strong, who will think scorn to bear with the weak, unto whom S. Paul so great an Apostle vouchsafeth to condescend, Gwalther.

7. This is the end why God hath given unto some greater gifts, and more strength, then unto others, that by their strength they might support the weak, Pareus.

8. And hereunto we are persuaded both iure naturae, by the law of nature, which moveth and stirreth up men to help and succor the weak: and iure divino, by the law of God which prescribeth, that if our enemies asse should lie down under his burden, we should help him up, Deut. 22.4. how much more ought we to show this compassion to our weak brother?

Quest. 4. How the Apostle here counteth himself among the strong, else where maintaining himself among the weak.

The occasion of this doubt, is moved by Origen out of that place, 1. Cor. 9. v. 22. to the weak I became as weak, how then doth the Apostle here call himself strong: and beside he seemeth to praise himself contrary to the saying of the wiseman, Prov. 27.2. Let thy neighbor praise thee, and not thine own mouth, &c.

Answ. 1. Origen answereth to the first doubt, that the Apostle in that place doth not say he is weak, sed fieri infirmum, but that he was made or became weak: for if he had been weak, he could not be made weak: so then there the Apostle doth but show the practice of that which he prescribeth here, namely, to condescend unto the infirmity of the weak, and so to become weak like unto them, in supporting of their infirmities. 2. Neither doth the Apostle here praise himself, non pro laude propria, sed pro rerum consequentia, he doth not call himself strong for his own praise, but because the matter in hand so required: for if the Apostle in modesty had forborne to count himself among the strong, who would have presumed of himself, to be so strong, as to take upon him to bear others infirmities, Origen: this then the Apostle doth, vt ad suum exemplum excitaret, to stir them up, to follow his example, that they should support the infirmities of the weak, as he did, Mar.

Quest. 5. What it is not to please our selves but our neighbor, v. 1.2.

1. Haymo understandeth this of that particular instance, of making no difference of meats: that the stronger would not please himself, either in eating of all meats in the presence of the weak, or in persuading him to do the like: but this sense is too much restrained: for the Apostle speaketh generally of all infirmities both touching faith and manners, as is shown before q. 2.3.

2. Chrysostom seemeth to interpret it of giving content, and satisfying the desire of the weak, as the rich man should not please himself in not giving, sed placeas pauperi, but please the poor, but this is not all the meaning: for the poor are often froward and importunate, and in some cases are not to be pleased and contented with giving.

3. Origen thinketh this to be pleasing: when the life is without reproof, and irreprehensible, vt ex eo proficiant omnes, that others might profit by it, but this sense is likewise particular: in necessary duties, we are so to please in well doing: but there is another kind of pleasing, that is, not offending in things indifferent.

4. Sometime for one to please himself, is to seek his own glory: as Herod pleased himself, when the people gave applause unto him Act. 12. but it is not so taken here: Bez.

5. Not to please our selves, but to please our brother, is here, not nostro iure vti, to use our own liberty without respect unto our brother: Pellic. but satisfacere, to content, satisfy, obsecundare morem gerere, accōmodare, to apply and accomodate our selves to our brother: Vatablus, Erasmus: not to seek that, quod nobis prosit, which is profitable for us, but quid conducat fratri, what is beneficial to our brother: Ambrose, Martyr: not to attend only that, which pleaseth our selves, neglecto proximo, with neglect and contempt of our brother, Pareus: as many are peremptory in using their liberty, having no respect at all unto their brethren, whether they be offended or not: thus the Apostle elsewhere himself expoundeth what it is to please men, 1. Corin. 10.33. even as I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved.

Quest. 6. How far and wherein we must please our neighbors.

v. 2. Let everyone please his neighbor in that which is good to edifying, &c. yet S. Paul elsewhere saith, If I should please men, I should not be the servant of Christ.

To remove this doubt, three things must be considered. 1. who are to be pleased. 2. wherein. 3. to what ende.

1. If I should please men, that is, incredulis & infidelibus Iudaeis, the incredulous Jews and infidels, I should not please Christ: for if S. Paul would have pleased such, he should have brought men and women bound to Jerusalem, when he was sent to Damascus, Origen: but we must seek to please the brethren and believers, and such as are weak.

2. Neither must we please men in things, that are evil: as Origen well observeth, si quis nos aliquid exigit agere contra iustitiam, if any man would have us do anything against justice and holiness, therein we should not please him, cum ergo been agimus, & been docemus, placemus proximo, when we teach well, and do well, we please our neighbor, &c. herein then appeareth the vanity and impiety of Popish indulgencies, and dispensations, which do often give license and liberty even in such things, as are against the word of God directly: as in dispensing with unlawful marriages, within the prohibited degrees, and such like.

3. Now the ende which men must propound in pleasing their neighbors, is in seeking the good, and furthering their salvation, non vt laudem quaerant, not to seek their own praise, that men may profit by their good example, Origen: 1. so the Apostle saith, for good, that is, to his profit and benefit, as the Apostle useth the same phrase, Rom. 8.28. all things work together for the good or best: some do read, in that which is good, but the words are in the original 〈 in non-Latin alphabet 〉 , to good, Beza. 2. and the Apostle addeth, to edification, because as Theophylact observeth, that which is good, si minus fit opportune, if it be not done in fit time and place, tendeth to destruction, then edification. 3. this term of edifying is familiar with S. Paul, for the faithful are as lively stones which go to the building of God's spiritual house: he then that offendeth his brother, and so remooueth stones fit for God's building, destroyeth God's house, and him will God destroy, 1. Cor. 2. • 7. God's house is destroyed, not only by pulling of it down, but also by not building of it up. 4. and two ways are our brethren edified, either by winning of them unto Christ, or being come unto Christ, when they do still increase and go forward in faith. 5. But the weak must not be so supported, vt indulgentia largiore infirmos dissolvat, that the strong do make them more dissolute by their indulgence, but so long, till either vitium corrigit, he amend his fault, vel non proficit in peius, or if he be not much amended, yet he become not worse, Origen: but si infirmitas eorum degeneret in pertinaciam, if their infirmity degenerate into stubbornenes, we must support them no longer: as the Jews or Papists, are not now to be counted weak, and to be borne with in their superstitious observation of meats and days, for now they err of obstinacy, not of infirmity. Par.

Quest. 7. How Christ is said not to have pleased himself.

1. Haymo inserteth by way of explanation, he pleased not himself, but his father: so also Lyranus, and the ordinar. gloss. do expound it by that place, John. 6. I came not to do mine own will, but of him that sent me: but then the Apostle had not applied this to purpose, which is by the example of Christ, to please and not offend our weak brother.

2. Neither by not pleasing himself, must be understood, the not liking or approving of that which he did: for so Christ always pleased himself, and so must we also please our selves, in approving our actions done in faith: but the meaning is, non servivit suis commodis, he sought not his own profit: quod nostrum erat respiciens, suum neglexit, respecting our good, he neglected his own, Chrysost. he sought not his own glory, but suffered reproach and infamy to promote man's salvation.

3. Origen understandeth this of Christ's not pleasing himself, of his abasing himself, that whereas he thought it no robbery to be equal unto God his father, made himself of no reputation: Chrysostom addeth further, that he only abated not himself to become man, sed & convitijs impetitus est, he was raised upon, and reviled: but this not pleasing, is better referred to Christ's whole life, and death; that he refused no shame or ignominy while he sought to further the work of man's salvation: for he not only took upon him the form of a servant, being Lord of all; but being most holy, vouchsafed to eat with Publicans and sinners: and being most chaste, yet suffered a woman that had been most infamous to wash his feet: and being most innocent, was put to death with thief’s and murderers, and wicked persons: Martyr.

4. But the meaning is not, he pleased not himself, as though he did not with his will undertake the work of our redemption, for he did it most willingly out of his exceeding great love unto mankind, and he laid down his life of himself: but he spared not his body, nor his name and fame for us, so that he might accomplish our salvation.

Quest. 8. To what purpose the Apostle allegeth this saying out of the Psalm: the rebukes of them that rebuke thee, &c.

1. This testimony is alleged out of Psal. 69.9. where David not only as a member of Christ's Church complaineth of the wrongs, which he sustained for God's cause, but as a type and figure of Christ, and in his person he showeth, how being innocent and harmless, yet he was oppressed and slandered as a vile and wicked person: and that David speaketh in the person of Christ, is evident by the former part of the verse: the zeal of thine house, hath devoured me, which is directly applied unto our Savior, John. 2. and in the 5. verse he saith, I restored those things, which I took not: which is a manifest prophesy of Christ, that he suffered not for his own but for the offenses of others.

2. Now whereas the Apostles speech seemeth to be imperfect: but, as it is written: where either, we may supply with Beza, Christ pleased not himself, but others, as it is written, or with Erasmus and Junius in his annotations here, the contrary is to be supplied: he pleased not himself, but displeased, or neglected himself, as v. 21. following, the contrary must be supplied: But, as it is written, that is, as he said before, he preached not where Christ was named, but where he was not named, as it is written.

3. Now for the meaning of the words, what rebukes those were, which fell upon Christ, it is diversely scanned. 1. Origen understandeth these rebukes, which Christ sustained, because he did eat with Publican's and sinners: and when the woman wiped his feet with her tears, they said, if he had been a Prophet he would surely have known what manner of woman this was, that touched him being a sinner: Haymo giveth instance of that rebuke, when they called Christ a Samaritan, and that he had a devil: and these are said to be the rebuks of them that rebuke God, because he that rebuked Christ the son, rebuked the Father also that sent him: so Origen, Lyranus: but in this sense, he should have said rather, the rebukes of them, that rebuke me, fall upon thee. 2. Chrysostom understanding the rebukes uttered upon the cross, If thou be the Son of God, save thyself, and he proveth more, saith Chrysostom, then he promised, that not only Christ was railed upon, but his Father also in him: but this was not to the Apostles purpose, to show how God was blasphemed in Christ. 3. the Greek scholiast divideth the time, that the blasphemies which were in the Old Testament uttered against God, were now cast at his Son in the New, to show, quod nihil novi contigit, that no new thing had happened: but neither hath the Apostle any such purpose to show the continual custom of the wicked in blaspheming God, and his Christ. 4. the ordinary gloss understandeth it of the reputation of the word of Christ: Iudaei dixerunt me peccare in te, the Jews say, that I sin against thee, in saying, I come to do thy will, but they sin against thee, in not receiving me: and so the sins of those that sin against God fell upon Christ, quia occisus est ab eis tanquam blasphemus, because they put him to death as a blasphemer, they being the blasphemers themselves: but the Apostle showeth not what befell Christ in the opinion and reputation of the world, but verily and indeed. 5. the interlinearie gloss thus interpreteth, the blasphemies &c. fell upon me, that is, fuerunt causa oppressionis mei, were the cause of mine oppression, as because that Christ in his zeal cast out of the Temple those which profaned it with buying and selling, and so blasphemed God, and polluted his Sanctuary, therefore they hated Christ, and persecuted him to death: so also Gorran interpreteth this falling upon Christ, of the curse of his oppression and persecution: but this had not been neither to the Apostles purpose, who intendeth not to show the cause of Christ's suffering, but the manner and example of his patience: 6. M. Calvin giveth these two sense, they grieve me no less, the blasphemies against thee, quam si ego author extitissem, then if I had been the author of them: or, non secus affectus fuit, &c. he was as much affected and moved at the blasphemies against his Father, as if they had been against him: But the Apostles intendment is not to show the great zeal of Christ toward his Father, but his merciful suffering, and forbearance used toward men: 7. Beza understandeth this place of Christ's bearing of the reproaches and other wrongs of his enemies: nihil non pertulit, &c. there was nothing, which he suffered not, to bring his enemies unto God: so Faius by contumelies and opprobies here thinketh by the figure Synecdoche (when a part is put for the whole) omnes perpessiones, all Christ's sufferings to be understood, which he willingly endured, and notwithstanding the contumelies of the wicked, he omitted nothing belonging to salvation, but prayed for his persecutors, &c. This was most true, yet the reason appeareth not, why mention is made, of the falling of the blasphemies against God upon Christ: 8. Wherefore Pet. Mar. insisteth upon this sense, quicquid in te contumeliae iacitur, quod sit omnibus omnium hominum peccatis, &c. what contumely soever was cast at God, which is by all men's sins whatsoever, I am willing to suffer for in my death: so also Vatablus: tibi satisfeci, &c. I satisfied thee, for the reproaches wherewith they reviled thee: 9. These two last senses I think best with Pareus to join together, that Christ is set forth, as an admirable example of patience, who did not only bear patiently the reproaches and blasphemies of his enemies, and whereas they cursed him, he blessed, and prayed for them: but he also satisfied the wrath of God, not only for the blasphemers, but all other sinners, not only of the Jews, but of all other whatsoever, that should believe in him: so two ways we are here to behold Christ, per antecedens, by the antecedent, and that which goeth before, and is already done and past, namely as our Redeemer, who hath suffered and satisfied for all our blasphemies and other sins: as also per conseques, by the consequent, or that, which followeth after, we must look unto him, as our guide and captain, which goeth before us in his blessed example of patience, and all other virtues.

Quest. 9. Why the Apostle saith, Whatsoever is written, is written for our learning.

1. Chrysostom maketh this the connection: that like as in the Old Testament it is declared how they blasphemed God the Father, so in the new they should rail upon, and blaspheme the Son: and so those things are written, ne nos illos imitemur, that we should not imitate them herein: But it is evident by the words following, that through patience and consolation of the Scriptures, we might have hope, that these things are written for our imitation: as Theophylact saith, these things are written, vt ea sectemur, that we should follow them.

2. Lyranus, doth understand such things, as are written of Christ, to be written ad nostram vtilitatem, for our profit, cuius vita, vitae nostrae & morum est disciplina, whose life is the rule and discipline of our life, and manners, gloss interlin. but not only the things written of Christ, but whatsoever else is in the Scriptures written is for our instruction.

3. Some think that the Apostle hath not reference only to the former Scripture cited out of the Psalm, but unto all other allegations in this whole epistle, and therefore thus inferreth: but it is evident that the Apostle here giveth a reason of the place immediately cited before.

4. This then is the coherence: least any should think, that the Apostle had not fitly alleged the former text: he showeth the general use of the Scriptures: that there is nothing idly or superfluously written: but whatsoever in this or any other place is expressed, is for our learning: as the Apostle saith elsewhere, 2. Tim, 3.16. Mar. Bucer. Par.

Quest. 10. How, whatsoever is written, is written for our learning.

1. Whatsoever is written, wherein there is manifest difference between human writings, and divine; for here is nothing superfluous, but every part thereof is for our instruction; whereas in the other, there are many idle things, and unprofitable partes: Martyr.

2. A fore time: although this be specially understood of the Old Testament, because as yet the Apostolical writings were not extant; yet it is true also of every part of the New Testament; quia spiritus semper sui similis, because the spirit is always like it self; and therefore the New Testament being written by the same spirit, is profitable to the same ends, Calvin: how this place maketh against the old Marcionites, that condemned the Old Testament, and against the new Libertines, which leave the Scriptures, and cleave unto revelations, see among the Controversies following, Controv. 2.

For our learning. 1. The Scripture teacheth another manner of learning, then the Philosophers writings, which are profitable for the obtaining of human science, whereof also there is some necessary use, but here that doctrine is set forth which teacheth the way unto eternal life, John. 17.3. 2. here are four profitable uses of the Scripture delivered; claritas intelligentiae, the clearenes of understanding by doctrine, soliditas tolerantiae, the solidity of patience, the third is suavitas internae laetitiae, the sweetness of inward joy by consolation, the fourth securitas obtinendae gloriae, the security of obtaining glory by hope, Lyranus. 3. neither are here rehearsed all the profitable parts of the Scripture, but he toucheth the principal ende, which is to confirm us in the hope of eternal life, Calvin: for the Scripture is profitable to work in us every good grace whatsoever. 4. Origen here observeth, that he which readeth the Scriptures only, cannot attain unto these profitable uses, sed qui credit & intelligit, but he which believeth, and understandeth them.

That thorough patience and consolation. 1. As the doctrine of the Scripture is the foundation of the other fruits, that are reaped out of the Scripture; yet the end of doctrine is not knowledge, but the practice of life, unto the which these three belong, patience, consolation, hope. 2. patience is not to be broken or vanquished with adversity, consolation is to receive comfort by God's promises, whereby we are assured of his gracious assistance, and of an happy ende, and both these do confirm our hope: hope bringeth forth patience and consolation, as the immediate daughter of faith, and it is again mutually confirmed, and increased by them. 3. and thus do the Scriptures work in us these three, patience, consolation, hope, by examples patience, by the promises consolation, and by the proposed reward of eternal life, hope: and yet more generally the Scripture by four means especially worketh these things in us: 1. by the event, when as de facto, the Scriptures do thus reward the diligent readers of them with these heavenly graces. 2. by the examples of the patience and comfort of our blessed Savior, and his Apostles, and other holy men, which they had: whereby we trust, being the members of Christ's body, to be partakers of the same grace. 3. by the doctrine of Scripture, which teacheth us, that our afflictions fall not out by chance, but by God's providence, that they are not as punishments to the children of God, but as probations, and trials, that God will not suffer us to be tempted above our strength, and such like. 4. and by the promises of God's assistance, and of eternal life.

4. Here is a difference between Christian patience, which is always joined with hope, and that of the Philosophers, which had no hope of the reward.

11. Quest. Of the Apostles prayer, v. 5. The God of patience and consolation, &c.

1. Origen thinketh, that he calleth the Lord the God of patience, &c. quia Deus cum his est, &c. because God is with them, that have the virtue of patience, as he is called the God of justice, because he is with them, that keep justice: but Haymo better, he is so called, quia ipse tribuit patientiam, & in illorum cordibus habitat, because he both giveth patience, and dwelleth also in their hearts, &c. for if Origen's sense only should be received, it would be presupposed, that first there must be patience, and then God is induced by their patience to dwell with them.

2. Here the Apostle doth attribute the same effects unto God, patience and consolation, which before he gave unto the Scriptures, but in a diverse manner: for God is in deed the author of them, sed verbo, vt instrumento vtitur, but he useth the word, as his instrument to work them: as Theophylact saith, Deum cum sacris Scriptures vna largiri, &c. that God together with, and by the Scriptures doth give patience and consolation, &c. But God is the author and giver of patience: Philip. 1.29. To you it is given, for Christ, not only to believe, &c. but also to suffer: and of consolation, 2. Cor. 4. which comforteth us in all our tribulations.

3. And S. Paul having shown before the use of the Scripture, now thereunto joineth prayer, thereby signifying, cum Scriptures, nobis opus esse precibus, that together with the Scriptures, we had need of prayer, that God would assist us, Oecumen. for if in other things a man can do nothing without God's assistante, much less can he profit by the reading of Scripture without God's direction: Origen, whom Haymo followeth, observeth, that this was more then ordinary prayer: Paul after the manner of the Prophets and Patriarchs, whose blessings upon their children are repeated in the Scripture, benedictiones tribuit Romanis, doth give this benediction to the Romans.

4. S. Paul wisheth that they be of one mind among themselves: where he toucheth all the causes of this concord: the author and efficient cause, God, the material, to be like minded, the formal, according to Christ, the final cause, in the next verse, that they may withone voice praise God.

〈 in non-Latin alphabet 〉 , idem sapere, to think the same thing. 1. which some refer only to the affection, that everyone idipsum de altero sentiat, do think the same thing of another, Theoph. vt sit idem sensus, quod est charitatis, that there be the same sense and opinion, which is the part of charity, Pelican: so also Beza, that ye be mutually affected with one mind: and Tolet giveth this reason, because it is added, one toward another, which showeth it must be referred rather to the affection then understanding. 2. Chrysostom applieth it to the care, which one should have of an others good, vt quod pro se quis{que} curat, &c. that what everyone is careful of for himself, he should therein take care for another. 3. Lyranus giveth this sense, mecum desiderantes, &c. that ye should be like minded unto me in wishing one an others profit. 4. Pareus understandeth, consensum in fide, a mutual consent in faith, that they be of one judgment and opinion concerning the use of indifferent things, and other matters in question. 5. But I rather with Haymo refer it both to the consenting in judgment, and concord in affection, vt vnum sentiatis de fide, spe, & charitate, that they be of one sense and judgment concerning faith, hope, and charity.

5. But the Apostle seemeth to wish a thing impossible, that there should be such a general consent in judgment, seeing that all men have not the same gifts, and S. Paul saith, there must be heresies, 1. Cor. 11.19. Ans. 1. Though God suffer heresies to be, which are raised by Satan's malice against the truth; yet among the true members of the Church, there may and ought to be, one judgment in the truth. 2. and though some difference in matters indifferent may be found in the true Church of Christ; yet this letteth not, but that in the chief articles of faith, and in fundamental points, there should be an agreement, and consent.

6. The Apostle adding, according to Jesus Christ, showeth a difference of concord: alia quaedam dilectio est, there is another kind of love, then in Christ: and Origen well saith, posset fieri, vt in malitia aliqui unanimiter consentirent, & vnum saperent in peius: it may be, that some in malice may consent with one mind, and be of one judgment to the worse, &c.

12. Quest. Of the end of concord, which is to glorify God the father of our Lord Jesus.

1. The ende of our concord is to glorify God: and this concord consisteth both of the consent in heart and mind, and in the agreement in outward profession, which the Apostle here joineth together; that with one mind, and one mouth ye may glorify God: as S. Paul putteth them together, Rom. 10.10. with the heart man believeth unto righteousness, and with the mouth he confesseth to salvation.

2. He saith not, vt cantu & boatu in templis glorificetis Deum, that you glorify God with roaring and singing in Churches, as they do in Popery, for there is a consent only of voice without any agreement in heart: Pelican.

3. And seeing God is only glorified, where there is concord; it showeth that by discord God's glory is hindered, both in themselves, because their prayers unto God want their due effect, and in others, which by their dissensions take occasion to blaspheme, and speak evil of God.

4. The Apostle addeth, God, and the father of our Lord Jesus Christ, &c. 1. He is the father of Christ both as he is God, in his eternal generation, and as man in his generation in time, as he was borne of the virgin Marie, but he is Christ's God, only as he is man: Haymo. 2. this clause is added by way of limitation, to distinguish the true God from the false gods of the heathen, and by way of explanation, that they must worship one God, not as in the Old Testament, when as the doctrine of the Trinity was not yet manifested, but now as the father of Christ: so they must glorify one God, not according to the prescript rule of the law, but after the rule of the Gospel: Tolet. 3. and hereby we are given to understand, that God cannot otherwise be glorified, then as the father of Jesus Christ, for without him nothing is acceptable unto God.

13. Quest. Of the meaning of the 7. v. Receive ye one another, as Christ received us, &c.

1. By receiving, the Apostle understandeth bearing, helping one another, judging charitably one of another, both the strong not to despise the weak, nor the weak to judge or think hardly of the strong.

2. As Christ, &c. This note of similitude as, showeth not an equality in like degree, but the quality of the thing, that it be done in truth and sincerity: as John. 17. Christ saith, that they may be one, as we are one, &c. there may be a likeness in the quality and manner, though a difference remain in the proportion and degree: and therefore Socinus cavil is soon answered, that Christ did not satisfy for us by his death, because we are here willed to receive one another, as he received us: but we in receiving one another do not satisfy one for another: for Christ hath received us, in a far more excellent manner, then we can one receive another.

3. As Christ received us: not only in taking our nature upon him, Lyranus. but in bearing our sins, and in offering himself unto death for us: Origen restraineth it to this particular point in question, concerning meats, that we should judge none to be unclean, and therefore to be refused; as Christ refused not us for the uncleanness of sin: but the sense is more general: and the Apostle hath special reference to the unity between Gentiles and Jews, that one should receive another, seeing Christ made no difference between them, but died for both.

4. To the glory of God. 1. Chrysostom and Theophylact do join this with the former clause, that we should one receive another to the glory of God: but Origen better coupleth it with the latter part, as Christ received us, &c. Calvin, Tolet, join it unto both clauses, but it agreeth better with the latter, Beza. 2. Martyr understandeth it of the glory of God, which Christ propounded to himself in receiving us: Origen of the effect which followeth, that we being received by Christ, should by our life glorify God: but it is better, understood of the glory of God, cuius nos facit participes, whereof he maketh us partakers, Pareus: he hath received us, vt nos faceret immortales, to make us likewise immortal: gloss. interlin. 3. and herein the Apostle showeth the excellency of that benefit, which we receive by Christ: he received us being enemies, much more should we receive our brethren: he received us to everlasting glory, much more should we receive our brethren unto concord and peace: so this our receiving one of another, is nothing to the greatness of this benefit in Christ, who hath received us to a far more excellent state, then we can one receive another.

14. Quest. How Christ is said to have been the Minister of circumcision, v. 8.

1. Origen understandeth this of the circumcision, which Christ took in his flesh, vt nosceretur ex semine Abrahae veniens, &c. that it might be known, that he came of the seed of Abraham, to whom the promise was made, that in his seed all the nations of the world should be blessed: and beside the Apostle insinuateth hereby, that the Gentiles should not judge the Jews for observing the ceremonies of the law, seeing Christ was in his flesh made the minister of circumcision. Chrysostom following the same sense, giveth another reason, why Christ was circumcised, vt totam legem impleret, that he might fulfill the whole law for us, and so appease his fathers wrath, and deliver us from the curse of the law: But in this sense Christ cannot properly be said actively to be the minister of circumcision, which was rather ministered to him, when he was circumcised.

2. Origen hath another sense, understanding it of spiritual circumcision, which is in the heart, according to that saying of S. Paul, Rom. 2.29. the circumcision is of the heart, in the spirit, not in the letter: and Haymo following this sense, applieth it to the spiritual circumcision, which concurreth with baptism: of the which S. Paul speaketh, Colos. 2.11. In whom also ye are circumcised, with circumcision made without hands, by putting off the sinful body of the flesh, &c. in that ye are buried with him through baptism: thus also Junius in his parall. But this spiritual circumcision, is not peculiar to the Jews, but common also to the believing Gentiles: whereas the Apostle speaketh here of the priority and prerogative of the Jews.

3. Haymo hath also another interpretation, that Christ is said to be the minister of circumcision, because before the time of his incarnation, he being the word of his father, did minister circumcision to the Israelites, eam dando & praecipiendo, by giving, and commanding it unto them to be observed: this sense Faius misliketh not, lex ipsa per Christum in monte data est, the law was given by Christ in the mount. But it is evident, that the Apostle speaketh here of Christ come in the flesh, to confirm the promises made to the fathers.

4. Wherefore by circumcision here, the circumcised Jews are understood, by the figure called a metonymy, the adjunct being taken for the subject: as c. 4.12. Abraham is called the father of the circumcision: and Gal. 2.8. Peter is said to have the Apostleship of the circumcision: and yet withal it showeth that Christ did submit himself to the whole law, and to the ceremonies thereof; as Gal. 4.4. he is said to be made under the law: thus Calvin, Martyr, Beza, Gwalther, Lyranus, Tolet, Pareus, with many other expositors: and this sense best agreeth with the Apostles purpose, who proveth that distributiuely, and in parts, which before he affirmed, how Christ had received all to the glory of the father: which first he showeth to have been performed in Christ's own person to the Jews, and afterward to the Gentiles: this then is the meaning of the words.

The Minister. 1. which showeth the great humility of Christ, that he refused no ministry nor service, to do good to his nation: as he saith himself in the Gospel, that he came not to be ministered, but to minister: and in the same sense, S. Paul saith, Phil. 1. that he took upon him the form of a servant. 2. and this ministry consisted not only in his preaching, though therein he watched with all diligence, but in all other ministries in the flesh, his incarnation, passion, resurrection, because he came to fulfill the promises made to the fathers. 3. and he specially labored, and ministered in preaching the word: teaching us wherein the ministry of the word consisteth, not in a bare naked title, or in ceremonies, solemnities, processions, as the Papal priesthood and ministry is chiefly busied in such things; but in teaching, and exhorting, wherein our blessed Savior labored most faithfully: and thereunto watched by three means especially, prayer unto God, holiness of life, and by the power of miracles.

Of the circumcision: that is, of the circumcised Jews: to whom he both preached himself, saying, he was sent only to the lost sheep of Israel: and also gave a charge to his Apostles, and disciples, only to preach to the Jews, not to the Gentiles: and though Christ preached also in the coasts of the Samaritans, yet that was not usual, but only by the way, and somewhat extraordinarily, to make a way for the calling of the Gentiles: for otherwise, his chiefest abode was in Jewry.

For the truth of God, &c. 1. that is, that God might appear to be true in his promises made unto the fathers concerning the Messiah, whom he promised to send: so it was not for any merit in the Jews, that Christ was first sent unto them, but that the promises of God might be fulfilled. 2. yet in a diverse manner: he preached to the Jews in his own person, to the Gentiles by his Apostles: the Jews had promises made to the fathers, which were to be performed, quasi ex debito, as it were of debt, not in regard of the Jews, to whom God was not indebted, but of the truth of God, with whom it is just to perform that which he promised, Lyranus. but the Gentiles were called of God's mercy only without any such promise, which though it were made de gentibus, of and concerning the Gentiles and their vocation, yet it was not made gentibus, to the Gentiles, as the promises were made to the fathers, Pareus.

Thus our blessed Savior is set forth unto us, vt minister humilis, as an humble minister, magister vtilis, a profitable master; because it is added, for the truth: and amicus stabilis, a stable and faithful friend, to confirm the promises, Gorran.

15. Quest. Of the vocation and calling of the Gentiles, why it is said to be of mercy, and of the Jews, in truth.

v. 9. And let the Gentiles praise God, &c. This naming and mentioning of the Gentiles showeth that the other part must be understood of the Jews, that Christ was first a minister unto them: Junius in his parallels thinketh, that Christ was a Minister of the spiritual circumcision spoken of by S. Paul, Coloss. 2.11. both unto Jews and Gentiles, and that S. Paul doth not expressly speak of the Jews, though first he show how Christ received them, because partly that needed no proof, as the assumption of the Gentiles did, and partly it may be understood, by the other part of the distribution concerning the Gentiles: but it is better, as is shown in the former question, by circumcision to understand the circumcised nation of the Jews, and so both partes of the distribution are made more evident.

For his mercy: It was God's mercy also to make those gracious promises to the Jews: but because no promise was made to the Gentiles, but concerning them: neither are the promises concerning them so frequent in the Prophets, as those made to the Jews: therefore the Apostle doth unto the Jews ascribe the verity of God's promises, and to the Gentiles mercy: so Jerome well observeth this difference upon these words, Psal. 85.11. Mercy and truth are met: Iudaeis repromissum est, quod veniet Salvator, nobis ex Gentibus, non est repromissum, &c. It was promised to the Jews, that the Savior should come, but to us of the Gentiles it was not promised, therefore it was mercy only in the people of the Gentiles, and truth in the people of the Jews, because that came which was promised, &c. so the Apostle excludeth the Gentiles from the promises, they were strangers from the covenant of promise: and this difference Gwalther well observeth in that place, Micah. c. 7.20. Thou wilt perform thy truth to Jacob, and thy mercy to Abraham: it was mercy, in making the first gracious truth and grant to Abraham, and to his seed, and then truth, in performing the promises to Jacob, made to his father Abraham.

Yet these two, truth and mercy, are not so to be distinguished, as the one should be without the other: for the calling of the Jews, as it was in truth, so was it of mercy: and the vocation of the Gentiles, as it was of mercy, so also in truth: for the truth of the Prophesies, and predictions made concerning the Gentiles, was to take place: but mercy is ascribed to the Gentiles, quia magis apparet in conuersione Gentium, because it appeared more in the conversion of the Gentiles, to whom no promises were made at all: Gorran: This is usual in the Apostles distributions, only to distinguish the partes according to diverse degrees of more or less, not that one member altogether excludeth the other, as specially appeareth in these two places, c. 4.25. Christ died for our sins, and rose again for our justification: and c. 10.10. With the heart man believeth unto righteousness, and with the mouth he confesseth to salvation.

Thus the Jews and Gentiles are made equal in their calling, and assuming to Christ, both being so assumed of mercy, that all envy and dissention might be taken away, and both of them provoked to praise God for his mercy.

Quest. 16. Of the places of Scripture, produced by the Apostle to prove the calling of the Gentiles. v. 9.10.11.12.

v. 9. I will confess thee among the Gentiles: 1. This cannot be understood of the person of David, for he made this song a little before his death, as appeareth 2. Sam. 22. when God had delivered him from all his enemies; he could not then in his own person set forth the praise of God among the Gentiles in his grave. 2. Junius in his parallels, thinketh that David speaketh this of himself, but under the person of Christ, that he in him, which should come of his seed, as one of his faithful members, should set forth the praises of God among the Gentiles: as Levi is said Heb. 7. to have been tithed in Abraham. 3. Pet. Mar. understandeth the body of Christ, the Church of God, in whose person David speaketh: 4. rather David speaketh here in the person of Christ, who in his members doth continually set forth the praises of God among the Gentiles: filius Dei laudat patrem per ora & opera Gentium, the Son praiseth the Father by the mouths and works of the Gentiles: Haymo: and because facit confiteri, he maketh them confess unto the praise of God. 5. so first here the consequent is proved by the antecedent: because God cannot be praised, nisi in caetu sidelium, but in the congregation of the faithful, Calvin: the Gentiles cannot please God, unless they first should become the people of God: and then the force of the argument lieth in this prediction and promise made by David, which must be fulfilled: but David promiseth that the Gentiles, when they are called, shall praise God, therefore they shall be called.

v. 10. Rejoice ye Gentiles with his people: 1. some think this place to be taken out of Psalem 67.5. Let the people praise thee O God, &c. Calvin, Gwalther: but there the other words, with thy people, are not found: Thomas, as Erasmus observeth well, will have it cited out of the 25. of Isaiah: but it is evident to be found Deuter. 32.43. Ye nations praise his people, or rejoice with his people. 2. But the Jews will object, that the Apostle doth not cite that place aright: for the words in the Hebrew are, praise ye nations his people, not with his people, or, and his people. Answ. This place must either be read thus, praise ye Gentiles his people, or ye Gentiles his people praise him, or ye Gentiles with his people, &c. the first is not so fit, for Moses in that song doth reprove the people of Israel, and threateneth, that for their disobedience they shall be cast off, v. 21. I will move them to jealousy with those, which are no people: and therefore it is not like, that Moses would bid the Gentiles praise the people, whom he had dispraised himself, Iun. and yet this reading being admitted, the Gentiles could not praise the people of God, but they must praise their God also, and God could they not praise and honor, unless they were first called to the knowledge of his name: the second reading doth manifestly make the Gentiles the people of God, as it were excluding the Jews: therefore the third is fittest, joining both Gentiles and Jews together in the praising of God: the Apostle addeth the word 〈 in non-Latin alphabet 〉 , with, for better explanation, following the Septuagint. 3. Again, whereas the Jews object, that the people of God in the Scriptures, are sometime expressed by the name of goi, a nation, as Isa. 1.4. a sinful nation, a people laden with iniquity: We answer, that so it cannot be here, because the nations are called to rejoice with the people of God, where the nations are manifestly distinguished from the people of God: and though the word goi, in the singular, a nation, do sometime signify the Jews, yet in the plural, goijm, nations, it signifieth the Gentiles. 4. And herein lieth the force of this argument. 1. the consequent is proved by the antecedent; by their joy, is inferred their partaking of the grace and knowledge of God, for the which they joy, Par. 2. and further hereby is signified, that they shall be associate to the people of God, and be joined with them in the service of God, Faius. 3. nay by their zeal of God's glory, and earnest rejoicing, they shall provoke the Jews to emulation, Martyr. 4. and beside, hereby is insinuated the mercy, which the Gentiles shall receive: for the more free the benefit is, the greater cause there is of rejoicing: Tolet.

v. 11. Praise the Lord all ye Gentiles, and magnify him all ye people, Psal. 127.1. 1. Haymo in the first place understandeth the nations, in the second the people of God's that they should rejoice de salute fratrum, for the salvation of their brethren: quia aux •• Deus numerum plebis, because God hath increased the number of his people, by adding to the Gentiles: gloss interlin. and Gorran yieldeth this reason, because a people is defined to be rationabilis hominum caetus iuris consensu, & vtilitatis communion sociaetus, a reasonable company of men consociate together by the consent of a law, and community of profit, and such were the Jews, &c. But such also were the Gentiles, that had their laws and common societies: therefore it is not necessary to make here this distinction. 2. It sufficeth that this note of universality all, comprehendeth both Jews and Gentiles, that they should praise God for his mercy and truth, in extending his loving kindness to the Gentiles, and in performing his promises made unto the Fathers: Calvin: 3. and herein consisteth the force of the argument, the Gentiles are willed by the Prophet to praise God, which they could not do without the knowledge of God: at non frustra iubentur, but they are not willed or commanded to praise God in vain: therefore they should praise God, and consequently should obtain mercy, for the which God is to be praised. 4. Chrysostom giveth two reasons, why the Apostle here allegeth so many testimonies to prove the vocation of the Gentiles, and to suppress the insolency of the Jews, not to despise the Gentiles, videns ab omnibus illos Prophetis vocari, seeing they were called and named by all the Prophets: the other, to teach the Gentiles modesty and humility, seeing they were called only of grace and mercy.

v. 12. There shall be a root of Jesse, &c. this testimony is cited out of the Prophecy of Isai. c. 11.10. but somewhat diversely from the original, for both as Origen observeth some things are omitted, which the Prophet hath, as in the beginning of the verse, these words, in that day, and in the end, his rest shall be glorious, which words were not necessary to the Apostles purpose: and beside in the rest, he followeth the translation of the Septuagint, as he doth usually, as Origin noteth, but when either minus necessaria videbuntur, the things interpreted by the Septuagint, seem to be not greatly necessary, or when sensibus Scripturae vti vult magis, quàm verbis interpretum, he followeth the sense of the Scripture, rather then the words of the interpreters: so in these two cases the Apostle leaveth the Septuagint, when either they add anything superfluously, not in the original, or do leave the sense of the Scripture. 2. But in this place S. Paul refuseth not the interpretation of the Septuagint, because they retain the sense, though they read not the words: whereas the original readeth, he shall stand up, as a sign to the people, the Septuagint render, he shall rise up to reign over the Gentiles: in the same sense, quia sub vexillo principis agat populus, because the people do gather under the ensign of the Prince, Beza, Erasmus: and whereas in the Hebrew text it is said, they shall seek unto him, the Septuagint read, they shall must in him: sperant qui concurrunt ad aliquem, for they hope, which run unto any to ask, Eras. and no man seeketh that, de cuius inventione desperet, of the finding whereof he doubteth. 3. A root of Jesse. 1. Origen interpreteth this name to signify, est mihi, he is unto me, which he maketh to be the name of Christ, and to signify his eternity, as the Lord said to Moses, I am hath sent thee, Exod. 3. but in the original the proper name is Jesse, which signifieth, vir meus, my man or husband, which the Greeks turn into the name Jesse. 2. Haymo giveth this for one sense, that Christ is this root of Jesse, that he which in respect of his humanity came of the stock of Jesse, he was in respect of his divinity, creator & radix Jesse, the creator and root of Jesse himself: this sense followeth Gwalther, that this root of Jesse was Christ himself, the root, foundation, and cause of all the favors, which God bestowed upon that family: but Jesse rather is the root and stock himself, and Christ as a graff should grow out of his root, as the Prophet himself showeth, c. 11.1. or to speak more directly, Jesse was as the root, David as the tree out of that root, Marie as a branch of that tree, and Christ as a bud of that branch, Haymo. 4. and it is called a root, because then that family was obscure, when Christ sprang up out of it, as the root of the tree lieth hid in the earth: and Jesse is named rather then David, because the kingdom of David was then ceased, only the family of Jesse still remained.

17. Quest. Of the Apostles prayer, v. 13. The God of hope fill you with all joy and peace, &c.

The God of peace. 1. Origen noteth that the Apostle by occasion of the next words before, in him shall the Gentiles hope, saith here, the God of hope: if it had been said before, in whom the Gentiles shall believe, he would have said here, the God of faith, or belief: thus the Apostle doth infer one thing out of another, that the whole epistle may seem to be linked together with a golden chain: so before v. 4. having said, that by patience and consolation of the Scriptures we might have hope, he addeth in the next verse, the God of patience and consolation give you, that ye be like minded, &c. 2. He is called the God of hope, both obiective, because he is the only object of our hope, as 1. Tim. 6.17. rich men are charged not to put their trust in uncertain riches, but in the living God ; and effective, because God only is the author and worker of hope in us: 1. Pet. 1.4. which hath begotten us to a lively hope, &c.

Fill you with all joy, and peace. 1. Origen moveth a question, how the Apostle should wish unto them all joy, seeing he himself did know but in part, and prophesy in part: and he maketh this answer, that then a man is filled with all peace, si in plenitudine crediderit Trinitatis, when he believeth in the fullness of the Trinity, being by faith in Christ's blood, reconciled to God the father, and joined to the holy Ghost, being purged from his sins. 2. but by all joy and peace, the Apostle meaneth rather, solid and perfect joy, which always remaineth: it can never be taken from them, it endureth all times: as the Apostle saith, Philip. 4.4. Rejoice always in the Lord, and again I say rejoice. 3. and here the Apostle aliudeth to that former saying, c. 14.17. The kingdom of God is not meat and drink, but righteousness, joy, and peace: and so here he wisheth the same things, true joy, which ariseth of a conscience justified by faith, and peace both in their own conscience, and with their brethren that there be no longer any variance or dissension among them: and then he addeth, in believing: 1. whereby he signifieth the righteousness of faith, which is the cause of the other two, joy and peace. 2. some understand it otherwise, gaudium de suscepta fide, joy for the faith received, Tolet. 3. Haymo thus, vt credentes, &c. sius pacifici, that believing in Christ, who hath reconciled us, ye may be at peace among yourselves: but the first sense is the best: to show that faith is vinculum concordiae, the bond of peace, Calvin. 4. so here he wisheth these three graces, joy in our selves, peace toward our brethren, and faith toward God: with these three the mind is filled; gaudio concupiscibilis, pace irascibilis, fide rationals, the concupiscible or desiring faculty of the mind with joy, the irascible, angry, or incensing faculty with peace, the reasonable with faith, Gorran.

That ye may abound in hope. 1. He simply doth not wish unto them hope, but to abound in hope: that like as if one abound in treasure, he may draw out thence for all occasions; so this abounding hope serveth for all necessity. 2. some by this abounding in hope, understand the hoping for of all things needful both for the body and soul, as if a Christian do want money wherewith to maintain himself, iubetur sperare, he is bid to trust in God; and though he see nothing in himself but sin, yet he is bid also to hope for salvation, Pelican, but it rather signifieth the certainty of hope, de vita aeterna habenda, of having, and enjoying eternal life, gloss. ordin. 3. and this is put after joy and peace in faith, because where the peace of conscience justified by faith is not, there is no hope, but plain desperation: for faith is the ground of things hoped for, Hebr. 11.1. and hope is put in the last place, because it is tanquam signaculum, as the seal of all other Christian virtues, which maketh sure our salvation, Par.

Through the power of the holy Ghost, &c. 1. Chrysostom's gloss is here to be taken heed of, that the Apostle saith not simply, by the holy Ghost, sed si simul, & quae nostra sunt attulerimus, but if we bring somewhat of our own, as if we believe, and abound in good works, that we shall draw unto us the spirit: if we have good works, we shall, also have the spirit, and if we have the spirit, we shall also have good works, that is, increase, and go forward in them: to this purpose Chrysostom: as though we could do any good works at all without the spirit: as the Apostle saith, Every good giving, &c. cometh down from the father of lights, I am. 1.17. 2. The vulgar Latin readeth, in the virtue of the holy Ghost: which the ordinary gloss interpreteth, in fortitudine bona operationis, that ye abound in the strength of good works, which are wrought by the spirit. Lyranus understandeth by abounding, cumulum meritorum, the heap of merits, which are principally the work of the spirit. Tolet interpreteth this abounding in the virtue of the spirit, of increasing in the graces and gifts of the spirit: but in the original, though the words are 〈 in non-Latin alphabet 〉 , in the virtue, yet there is no coniuuction, as the Latin readeth, in the hope, and in the virtue: but this, that ye abound in hope, in the virtue, &c. which is better interpreted by the virtue, or power of the holy Ghost, as the Syrian interpreter readeth it; so also Vatablus, giving this annotation upon it; which hope concipitur in nobis per potentiam, &c. is conceived in us by the power of the holy Ghost: so also Origen, if he which believeth, virtute, spiritus sancti munitur, be armed by the strength of the spirit, he is sure to have the fullness of joy and peace; likewise Haymo, though he read, in virtute, in virtue, as Origen doth, yet he interpreteth it per virtutem, by the virtue and power: the same sense followeth Chrysostom, erit bec ex spiritu sancto, this is of the spirit: and Theophylact, spes ista à spiritu sancto stabilitur, this hope is established by the spirit: thus also Beza, Martyr, Pareus, Osiander: some by this virtue of the spirit, understand charity, which is shed abroad in our hearts by the spirit: but faith not charity, is the means to work this peace and joy in us. 3. So every way here is fullness; in the giver, the God of hope fill you; in the gift, with all joy; in the ende, that you may abound; in the manner, by the power of the holy Ghost, Gorrh.

18. Quest. Why the Apostle doth thus insinuate himself, that he was persuaded of the Romans, that they had such excellent gifts.

v. 14. I am persuaded. 1. Two reasons may be yielded, why the Apostle giveth this singular commendation of the Romans; one is, as Chrysostom saith, quia sermonem multis locis asperiorem fererat, &c. because he had in diverse places spoken sharply unto them, he now useth this insinuation, to qualify his former asperitie, least they might think, that he thought them all to be very rude and simple: another is, as the ordinary gloss supplieth out of Ambrose, per hanc laudem provocat ad meliora, by this praising of them, he provoketh and stirreth them up more unto goodness. 2. he is persuaded himself, he saith not, audivi, I have heard it of others, but he himself knew these things to be in them, by their fruits: there are two kinds of persuasion, one is an infallible persuasion, which the faithful have of themselves, the other is a probable persuasion, which they have of others. 3. and he saith, I myself, as it were making them equal unto himself: that he had not all knowledge, but that they also therein abounded. 4. and thus the Apostle wisely as he began with their commendation, that their faith was published throughout the world, c. 1.8. so he endeth with the same: and so like a wise Orator, as he first insinuated himself into their affection, so he leaveth with their good will and liking.