Commentary on Romans

Quest. 19. Whether Saint Paul do truly give this commendation unto the Romans.

This doubt is moved, both because the Apostle in the former chapter had found fault with the Romans, that some of them were weak in faith, and judged the rest in the eating of meats, and they which were stronger in judgment despised them, which were weak: as also because none in this life can attain unto such perfection, to be filled with all knowledge and goodness, as he saith also of the Corinthians, that they were made rich in him in all kind of speech, and all kind of knowledge, 1. Cor. 1.5. seeing the Apostle confesseth of himself, 1. Cor. 13.9. We know in part, and prophecy in part.

Ans. 1. To the first part of this objection, the answer is, that although there were some weak and ignorant among the Romans, and not sufficiently instructed concerning the use of Christian liberty: yet there were others which indeed were well grounded in knowledge, and excelled in goodness, and of these the Apostle giveth this testimony: as the ordinary gloss well observeth, in that the Apostle saith, that ye are able to admonish another: where, admonet perfectiores de correctione minorum, he admonisheth those, which are perfect, of the correcting and instructing of the weaker sort. 2. To the second part Origen maketh this answer: that Saint Paul and others like unto him, ad comparationem caeterorum perfecti dicuntur, are said to be perfect in comparison of others: ad illam vero perfectionem, quae in coelestibus est ordinibus, &c. but in respect of that perfection, which is among the heavenly orders, no man can be said here to be perfect: So where Saint Paul saith, Phil. 3. 12. Not as though I were attained unto it, or were already perfect: ad illam apicem caelestis perfectionis, &c. he writeth thus looking unto that high point of celestial perfection: but where afterward in the same place, verse. 15. he saith, let us therefore, as many as are perfect, be thus minded, ad humanae tantum perfectionis respicit gradum, he hath respect only to the degree of human perfection.

Origen further doth illustrate this thing in this manner: sicut in puerilibus studijs, &c. like as in the learning of children, in respect of those which are newly entered, Magister ipse literarius appellatur perfectus, the Master that teacheth the letters, and to read, is called perfect; yet he is not so perfect, as he which teacheth grammar, nor the Grammarian so perfect as the Rhetorician, nor he as the Philosopher: so there are degrees of perfection in human knowledge, yet there is no comparison to the celestial.

And that the Apostle speaketh of such perfection of knowledge, as may be attained unto among men, not of an absolute perfection, is evident by his own words, speaking of admonishing one another: he meaneth then such a perfection, as yet hath need of mutual admonition, Par. dub. 4.

20. Quest. Why the Apostle saith, I have written boldly after a sort. v. 15.

I have written somewhat boldly. 1. Chrysostom here observeth the wisdom of the Apostle, that doth thus qualify and temper his speech, by this human and courteous concession: both in regard of the condition of the Romans, who were more famous, by reason of the Imperial seat at Rome, then other Christians, and therefore he doth thus pacify them: and beside, it is the Apostles use in other of his Epistles, to allay his sharp reprehensions with mild, and hopeful words: as to the Hebrews, 6.9. We are persuaded better things of you (beloved,) though we thus speak: so to the Galatians, after he had sharply rebuked them, c. 3. O ye foolist Galatians, who hath bewitched you? &c. he saith, c. 5.10. I have trust in you through the Lord, that ye will be none otherwise minded. 2. This liberty and boldness, which the Apostle useth, the Greek Scholiast referreth to the calling of the Apostle, that he made bold with his office, in sparing and forbearing them: as if he should have said, maiora & plura, vt cui doctrina concredita sit, scribere debeo, I ought to write more things and greater, as unto whom the doctrine is committed, but I spare you: but Chrysostom better referreth it to the Apostles former admonition, that therein he made bold with the Romans, rather then with his office. 3. This boldness Erasmus understandeth of the Apostles round admonitions, discovering the idolatry of the Romans, and other abominations, c. 1. Martyr rather of the former speeches uttered in the former chapter, touching the question about the use of things indifferent: but Pareus better joineth both together: for speaking against chambering and wantonness, c. 13. he seemeth to have relation to the inordinate life of Nero then being Emperor, and of others among the Romans: and he spake beside somewhat roundly to the brethren before: as c. 11. Be not high minded, but fear: c. 12. be not wise in yourselves: c. 14. destroy not the work of God for meats sake: and such like.

In part: 〈 in non-Latin alphabet 〉 . 1. which Origen understandeth of the things, which Paul wrote of, that he knew much more, then he thought meet to write. 2. the interlinearie gloss thus expoundeth, ex parte perfectorum, on the behalf of those which are perfect. 3. Lyranus, ex parte, i. breviter, succincte, in part, that is, briefly, succinctly. 4. Gorran, ex parte ecclesiae, on the behalf of the Church, nor of mine own. 5. ex parte, i. minus perfect, in part, that is, not perfectly, and yet I was bold in respect of mine Apostleship, Hugo: this sense is worst of all: for the Apostles writings proceeding from the spirit of God, are in no respect imperfect: this gloss the Romanists embrace, who make the Scripture imperfect, which error see further confuted among the controversies, Contr. 9. 6. Wherefore this, in part, must be joined with the former word, boldly, not with 〈 in non-Latin alphabet 〉 , I have written: and it signifieth no more, but paulo audacius, as Chrysostom, and the Syrian interpreter, or aliquantulum, Erasmus, Vatablus, aliquatenus, Beza, somewhat boldly.

As one, that putteth you in remembrance ] 1. The Apostle having by a voluntary concession confessed he had boldly and freely written; yet justifieth this his liberty of speech, both by the manner thereof, he did it only by way of putting them in mind of that which they knew, not as one, which took upon him to teach the ignorant: as also by the warrant of his calling, that to this ende he had received grace. 2. This commonefaction or putting in mind, Haymo referreth to some things, which he had written in some other epistles: P. Martyr (misliking Ambrose sense, monere dixit, non docere, he said to put them in mind, not to teach them: for those things one may be put in mind of, which otherwise he knoweth, but for the present remembereth not) he thinketh, that S. Paul here showeth that it was his office, both to admonish them, touching their manners, and conversation, as also as a Pastor to instruct them: but I think rather with Chrysostom, that S. Paul doth by this term qualify his office; as if he should have said, modicum quid admonens, putting you in mind a little: he speaketh unto them tanquam amicis & aequalibus, as to his friends and equals: as before c. 1.12. he thus in humility condescendeth unto them, I long to see you, that I might bestow upon you some spiritual gift: and then he qualifieth this speech, adding, that I might be comforted together with you, thorough our mutual faith, &c. thus also M. Calvin, he denieth, that he usurpeth the part of a teacher, but of an admonisher, which is to put thē in mind of things, which otherwise are not unknown: so Osiander. Gwalther, Pareus, with others, and before them, Lyranus, non vos aliquid ignotum docens, not teaching you anything unknown, but putting you in mind of that which you knew already in habit.

Thorough the grace. 1. this is the other argument, whereby he qualifieth his boldness of writing, from the authority of his calling: and thus everywhere the Apostles speech favoreth of humility: he saith first, I have boldly written, then, in part, and, as putting you in remembrance only, ne{que} his contentus, and not content with this, he addeth further, thorough the grace, &c. as if he should have said, non ego in vos exurgo, it is not I that do thus rise against you, God hath commanded me. 2. By grace here some understand gratiam Apostolatus, the grace of his Apostleship, Lyranus: his calling and office, Tolet, Gorran: Chrysostom referreth it to the manner of his calling, which was ex gratia, of grace, non mets meritis, not by my merits: Haymo understandeth the excellency of his gifts, which he received more then any of the Apostles: but rather, whereas elsewhere, the Apostle nameth both grace and Apostleship, c. 1.4. the grace both of his conversion, and to be called an Apostle; here by grace he expresseth both, that he was received to mercy and grace in his conversion, and then put into Christ's service, being called to be an Apostle, 1. Tim. 1.12.13. Gwalther thinketh that it is called a grace, in respect of others, to whom it was a grace of God to have such an Apostle sent unto them: but I take the former sense, with Pareus.

Quest. 21. Of S. Paul's description of the Ministry of the Gospel.

1. v. 16. That I should be the Minister. The Apostle here showeth both the authority of his Apostleship, and the execution thereof: in the authority he expresseth four things, the author, God, that had given him that grace, the Minister, Paul, the ende, to be the Minister of Christ, and for whom, toward the Gentiles: then for the execution, there is set forth the thing it self, the divulgation of the Gospel, the profit thereof, the oblation of the Gentiles, and the author and efficient thereof, the holy Ghost.

2. The Minister. 〈 in non-Latin alphabet 〉 , which signifieth a public Minister, and is before given unto the Magistrate, c. 13.6. but here the Apostle showeth what manner of Minister he is, ministering in the Gospel, as it followeth in the next words: and Chrysostom well noteth, that the Apostleship was not conferred, upon the Apostle as a place of honor, but of labor and service, to have care of others, to bring them unto God.

3. Ministring the Gospel. 1. the vulgar Latin readeth, sanctifying the Gospel, which they interpret, sanctum esse ostendens, showing it to be holy, and that the Gentiles must be sanctified by it; Lyranus. gloss. interlin. Tolet. 2 but the word is 〈 in non-Latin alphabet 〉 , which signifieth operari sacris, to minister and give attendance of holy things: which Chrysostom's interpreter rendereth sancte administrans, ministering in the holy service of the Gospel: Augustine readeth as Erasmus noteth, consecrans, consecrating the Gospel: as if he should have said, ipsum mihi sacerdotium est praedicare Evangelium, this is my Priesthood to preach the Gospel, Chrysost. because the Jews and Gentiles both boasted of their external Priesthood and sacrifices, the Apostle showeth, that his ministry was far more excellent, being not occupied in sacrificing of beasts, but in offering up living men to be an holy sacrifice unto God by their obedience. 3. and this is fitly alleged, for the Apostles purpose, that as no man vitio vertit sacerdoti, &c. doth seem to blame the Priest, in seeking to offer an undefiled sacrifice unto God, so they should not think much, if by his admonitions he fought to offer them an holy sacrifice to God, machaera mea evangelium, for the Gospel was as his knife, whereby he slayed and prepared this spiritual sacrifice to offer it unto God.

4. That the oblation or offering up of the Gentiles. 1. Not, oblatio, quam offerunt Gentes, the oblation, which the Gentiles offer up by faith, should be accepted, as Lyranus. 2. but vt ipsae gentes offerantur, that the Gentiles themselves be offered up by me: tanquam manipuli messis meae, as an handful of my harvest, Hugo: ipsa Gentilitas, that Gentilism it self may be sanctified by my ministry, Gorran: Calv. Pareus. 3. Chrysostom and Theophylact do observe, that the Apostle doth use this as an argument, ne eum dedignentur habere sacerdotem, not to disdain to acknowledge him for their spiritual Priest, to whom all the Gentiles were committed, and consequently the Romans.

5. Sanctified by the holy Ghost. 1. Not by the observation of the law, but by the power of the holy Ghost, Origen, qui sanctificationis fons est, who is the fountain of our sanctification. 2. as the sacrifices of the law, had their legal and external purifyings, so this oblation hath a spiritual sanctification by the spirit, which consisteth of the inward operation wrought of the spirit, Calv. & fide etiam donantur, they are endued with faith, without the which nothing is acceptable unto God, Pellic. 3. this is not added by the Apostle, as though we were acceptable unto God, because of our sanctity, but this our sanctification, is an oblation acceptable to God thorough Christ.

Quest. 22. Of the Apostles boasting or rejoicing, and the manner thereof.

v. 17. I have therefore wherein to rejoice. 1. the Apostle having before much abased, and as it were cast down himself, now erigit sermonem, ne contemptibilis videatur, he doth now erect and advance his style, least he might seem contemptible, Chrysost. and least he might have seemed to usurp and intrude vpō the Romans, in writing unto them, he showeth how he had to rejoice in respect of his labors and travails among other of the Gentiles also, Martyr: and because there wanted not some everywhere that depraved the Apostle, and disgraced his ministry, he now by certain glorious effects beginneth to extol his office, and to confirm his authority.

To rejoice, or I have matter of glory, or rejoicing. 1. Haymo understandeth it of everlasting glory, habeo gloriam praeparatam, I have glory prepared with God. 2. Lyranus interpreteth this glory, to be authoritatem officij, the authority of his office which he had from Christ. 3. the interlin. gloss. meritum dignum gloria, his merit worthy of glory: and whereas that place may be objected, c. 8.18. the afflictions or sufferings of this life, are not (condigna,) condign or worthy of the glory which shall be shown: Gorran thus distinguisheth that they are not, condign, secundum equiparantiam, according to an equality, yet they are digna, worthy, quoad sufficientiam meriti, in respect of the sufficiency of the merit: But this is an idle distinction, for the Greek word there used is 〈 in non-Latin alphabet 〉 worthy, there is no such difference in that word between dignity and condignity: and there can be no merit, where there is not an equality, and like value and proportion Between the merit and the thing merited: and further this gloss here is contrary to the Apostle, who ascribeth all unto Christ, as Chrysostom well expoundeth, glorior non in meipso, sed in gratia Dei, I do not boast in myself, but in the grace of Christ. 4. The Apostle then showeth wherein he might rejoice and commend his ministry, in respect of the glorious effects, and notable success thereof: but this his rejoicing, least he might seem to commend himself, is two ways qualified: first for the manner, he rejoiceth thorough Christ, acknowledging all this to proceed from his grace, in solo Christo est vera gloriatio apud Deum, in Christ only is true glorying, and rejoicing with God: and without Christ, to rejoice in God, is as if a man should think se habere gloriam apud Deum sine iustitia, sine sapientia, &c. that he could have glory with God without justice, wisdom, truth: all which Christ is unto us: secondly, for the matter, he saith, in those things which pertain to God, that is, not in riches, honor, the wisdom of the world, as Origen expoundeth, but in matters concerning religion and worship of God, wherein his ministry and office consisted: as the Apostle describeth the office of a Priest, He is appointed for men in things pertaining unto God, Hebr. 5.1.

Quest. 23. Of the meaning of these words, I dare not speak of anything, &c. v. 18.

I dare not speak. 1. Ambrose giveth this sense, as though the Apostle should say, he could not rehearse anything belonging unto the preaching of the Gospel which Christ had not wrought in him: indigere non habet aliquid divinae virtutis, quod sibi non sit praestitum à Deo, he stood not in need of the divine help in anything which was not abundantly supplied by God: this sense followeth Beza, and interpreteth non sustinuerim, &c. I cannot endure to speak of anything, which Christ hath not wrought, &c. that is, Christ hath wrought so abundantly every way by me, that I can speak nothing else: and he giveth this reason, because, if it be translated, I dare not: it should signify, that he had a will to speak of other things, but not power: But 1. the Apostles intendment is not to show, that he had no lack in anything of the divine assistance, which notwithstanding was true, but only to prove that which he said before, that he had wherein to rejoice in Christ: so that the emphasis or force of his speech lieth not in these words, I dare not speak, but in these, which Christ hath not wrought by me. 2. and the Greek text is, 〈 in non-Latin alphabet 〉 , any of those things, which, &c. not 〈 in non-Latin alphabet 〉 , anything which, as M. Beza would have it; and so as Erasmus observeth, the original text will not bear Ambrose exposition. 3. and this word, I dare not, is used by the Apostle in the same sense elsewhere, as 2. Cor. 10.12. we dare not make our selves of those which praise themselves: which showeth not a will in him wanting power: but se religione prohiberi, he made a religion and conscience of it, Gwalther: he neither would, nor could speak otherwise.

2. Lyranus thinketh that here is an opposition against the false Apostles, that S. Paul's preaching was not as theirs, in word only, and not in power: but the Apostles purpose is to prove that, which he had propounded, that he would glory only in Christ.

3. Some think that S. Paul preventeth an objection, ne quis existimaret, least any should think, that he did glory, plus quam veritas facti exigebat, more then the truth of the thing required: the Apostle showeth that what he glorieth in, was truly effected, Tolet: but the force lieth not in the word wrought, as shall be shown after • ard.

4. Origen placeth the force in this word by me, as it hath relation unto others, quae loquor, non sunt alieni operis verba, what I speak are not the reports of other men's labors: and this sense Erasmus approveth as best agreeable to that which followeth, v. 20. that he did not build upon an others foundation: but still this fitteth not the Apostles purpose here, who intendeth only to show, how he had wherein to glory in Christ, not comparing himself to others.

5. Chrysostom in another sense interpreteth these words by me, of his own works, omnia Dei esse ostendit, nihil suijpsius, he showeth that all was of God, and nothing of himself: so Pet. Martyr, nolle de 〈◊〉 rebus gloriari, he will not boast of his own doings: nequid de seipso dicere ausit, that he dare not speak anything of himself, whereof Christ was not author.

6. Theophylact putteth both these last senses together, non insolens praedico quod ipse non gesserim, quin potius nil ipse confeci, I do not insolently publish, that which I have not done myself, or rather, it is not I that have done it, but God using me as the instrument.

7. As this last sense is not much to be misliked: yet the greatest emphasis lieth in Christ, what Christ hath not wrought by me: for the Apostles purpose is not so much to show by what instrument Christ wrought, as by him, not by others, by him assisted by grace, not working of himself: as who it was that wrought all things in him, namely Christ.

So then as in the former verse he shown in whom he gloried, namely in Christ, and in what, or for what, things belonging to God: so now he proceedeth to prove both these: first who it was that wrought in him, Christ, and then what things he wrought by him, as it followeth in the next verse, Pareus.

Quest. 24. Of the things which Christ wrought by S. Paul, as signs, wonders, how they differ, v. 19.

In word and deed, &c. These words must not be joined, with the obedience of the Gentiles, but with the former words, which Christ hath not wrought by me, &c. in word, and deed. 1. the latter Chrysostom understandeth of S. Paul's conversation, that both by his doctrine and life he converted the Gentiles. 2. the most by deeds, understand his miracles, as Origen, opere signorum, by the work of signs: Haymo, factis miraculorum, by the deeds of miracles: so also Lyranus, Tolet, and of our writers, Martyr, Osiander, Hyperius, with others: but the Apostle speaketh of signs and wonders afterward. 3. Gwalther understandeth, by deed, indefessam industriam, assiduos labores, his never wearied industry, his continual labors, his travails, imprisonment, and other afflictions, for the preaching of the Gospel. 4. Pareus better comprehendeth both: as by word, are understood, not only his public preachings, but his private exhortations also, and his epistles and writings, so by the deed or fact, both are signified, his great labors and trauails, as also his example of godly life: Pet. Martyr refuseth this sense, because these labors were common to the Apostle with others: so was also his preaching: but these notwithstanding were more excellent in the Apostles then in others, and therefore are fitly alleged by him, as arguments of his Apostleship.

v. 19. With the power of signs and wonders, &c. 1. Some take signs to be the general word, for all these things here rehearsed by the Apostle: as the first sign they make to be his excellent gift of teaching: the second, the holy actions of his life, the third, his miracles, the fourth, the power of the holy Ghost, Hyperius: but the Apostle joining signs and wonders together, doth evidently distinguish them from word and deed, before mentioned. 2. Origen thus distinguisheth signs and wonders: the signs are, wherein, beside some wondrous thing done, aliquid futuurm ostenditur, somewhat to come is signified, but prodigia, wonders, wherein mirabile tantum aliquid, only some wondrous thing is shown: but he confesseth that always this distinction holdeth not, and that in Scripture sometime o •• is taken for another. 3. Haymo somewhat differeth here from Origen, a sign he thinketh to contain both quiddam mirabile, & quiddam futuri, some strange thing, and it showeth also somewhat to come: but a wonder he taketh to be that, wherein only something is shown, that is to come: and therefore he thinketh they are called prodigia, as if one should say, porrodigia, or porrodicentia, telling things a far off: Hugo Cardinal giveth another notation of the word, as if it should be said, procul à digito, far off from the finger, such a thing as was never seen. 4. Lyranus, gloss. interlin. Gorran understand signs, to be minima miracula, the less miracles, and wonders to be maiora, the greater, and so to differ only in degree. 5. Tolet taketh those to be signs, which though they are supernaturally done, yet may be done also in some sort by natural means, as the healing of sicknesses and infirmities: but wonders do altogether exceed the power and work of nature, as is the raising of the dead, the healing of them that are borne blind: so also Faius. 6. But howsoever there may be some difference in other places between signs and wonders, yet here they are taken for one and the same, namely the great works, which were done by the Apostles: as Haymo confesseth: for all the miracles which the Apostles wrought, were signs, quibus veritas praedicationis probabatur, whereby the truth of their preaching was confirmed, Martyr: they were also wonders, for the strangeness of the • orke, which drew men into admiration.

By the power of the spirit of God, &c. 1. which is added, to show a difference between true and false miracles, which as they differ in the end, the one being to confirm the truth, the other to deceive, so they have diverse beginnings: for the true miracles are wrought by the spirit of God, the false by the working of Satan, 2. Thess. 2.9. 2. Origen also observeth an excellency between the miracles of S. Paul, and the other Apostles, who converted many nations unto God, and the miracles of Moses and Aaron, who did convert thereby very few of the Egyptians. 3. and whereas these things are said here to be done by the power of the spirit, which elsewhere are ascribed unto God, Heb. 2.4. God bearing witness by signs: and Mark. 16.17. in my name ( saith Christ ) they shall cast out devils, therein manifestly is proved the divinity of Christ, and the holy Ghost, and the unity of essence of the Blessed Trinity. 4. the word 〈 in non-Latin alphabet 〉 , power, virtue, is taken here two ways, in the first place, with the power of signs, it signifieth the efficacy of the signs, which they wrought in the heart of those which were converted, in the latter, by the power of the spirit, is signified, the efficient cause of this efficacy, namely the power of the spirit, Beza.

Quest. 25. Of S. Paul's labors in preaching the gospel from Jerusalem unto Illyricum.

1. v. 19. So that from Jerusalem. 1. S. Paul setteth forth the effects of his ministry and Apostleship, first extensive, showing the extent thereof, from Jerusalem to Illyricum, then intensive, intensiuely, he preached, where none other had preached before, ver. 20. Lyranus.

2. Bucer whom Tolet traceth step by step, (though he conceal his name) doth here diligently set forth the places of S. Paul's peregrination, and travel in preaching the Gospel: Paul being converted going from Jerusalem to Damascus, from thence went to Arabia, and after three years, returned to Damascus, and from thence to Jerusalem, Galat. 1.17.18. from Jerusalem he went to Cesarea, and so to Tarsus, Act. 29.30. from Tarsus, Barnabas brought Paul to Antioch, Act. 11. and from thence to Jerusalem, to carry relief to the Jews, Act. 11.30. from Jerusalem, they returned to Antioch, Act. 12.25. c. 13.1. from Antioch he and Barnabas were sent forth by the Church by the direction of the spirit, and went to Sele • cia, then to Cyprus, and to some cities of Pamphylia, and so to another Antioch in Pisidia, Act. 13. and thorough certain parts of Lycaonia, and then returned to Antioch, from whence they had been commended by the Church, Act. 14.26. from Antioch they were sent to Jerusalem about the question of circumcision, and returned to Antioch with the Apostles decree, Act. 15.30. thence he returned and went thorough Syria, and Silicia, visiting the Churches: then he went through Phrygia, Galatia, and Mysia, then to Troas, wherein he was by a vision, leaving Asia, called into Macedonia, and so came into the parts of Europe: first to Philippi in Macedonia, Act. 16. then to Thessalonica, and from thence to Athens, Act. 17. and then to Corinth: thence to Ephesus, and going to visit the Church in Galatia and Phrygia, Act. 18.23. he returned to Ephesus, Act. 14. from Ephesus he returned into Macedonia, and Grecia, Act. 20.1.2. and from Philippi in Macedonia to Troas, and Miletum, Act. 20. and thence by Tyrus and Cesarea, and other cities, he came to Jerusalem, where he was taken and put in bonds, Act. 21. And thus S. Paul preached as he saith from Jerusalem, in all the regions round about Attica, Beotia, Achaia, Epirus, even unto Illyricum.

2. And round about, 〈 in non-Latin alphabet 〉 , and in a circuit. 1. which Chrysostom understandeth backward and forward, not only the cities on this side Jerusalem, sed quae retro sunt colliges, but thou shalt gather also the cities behind, as the Saracens, Persians, Armenians, and other Barbarians. 2. some do understand it, that the Apostle went not on preaching recta linea, by a right and straight line, which being extended from Jerusalem, to Stridon a town in Illyricum, where Jerome was borne, would contain 350. Germane miles, (which make thrice so many English miles, more then a thousand,) but he visited the coasts of the regions in Asia minor, as he went and so fetched a compass by Silicia, Cappadocia, Pysidia, Bithinia, Pontus, Mysia, Macedonia, Pareus. 3. and this circuit also may signify, that he went in and out, going and returning unto the same cities, as he visited Jerusalem, Antioch, Philippi, Ephesus, diverse times, as is shown before in the particular description.

3. Unto Illyricum. 1. Which country Haymo saith, is finis Asiae, principium Europae, the ende of Asia, and beginning of Europe: Lyranus saith, it is in fine Graeciae, in the end and utmost part of Greece, bordering upon the Sea, whereupon it is called Illyricum mare, the Illyrian Sea: the Greek scholiast, and Theophylact, say it was the same country that is called Bulgaria: Osiander taketh ti for the lower Pannonia where is the river Danubius: Pareus thinketh it is the country now called Sclavonia, bordering upon Hungaria, Pelican. 2. But we must not suppose that S. Paul's labors here ended, for he returned back again from those parts near unto Illyricum, and took infinite pains and travail beside in preaching the Gospel. 3. and whereas he maketh these two, Jerusalem and Illyricum the bounds and limits of his travail, we must not think that he preached no further, then as it were from the river Jordan to Danubius, for he preached also beyond Jerusalem in the parts of Syria and Arabia; some think that he beginneth at Jerusalem, because he went from thence first to Damascus, Faius: but at such time as he went first from Jerusalem, he was not then converted: but he nameth Jerusalem, whether he returned from these remote parts, and because from thence began after his return, and so went forward preaching in the regions of Asia the less, and Europe.

4. I have replenished the Gospel. 1. That is, plene praedicauerim, I have perfectly and fully preached the Gospel, gloss. interlin. Gorran: non perfunctory praedicavit, he preached not slightly, Mart. perfect tradidit omnia, he perfectly delivered all points of doctrine, Gwalther: but he showeth here only the largeness and extent of his preaching, not the perfection of his doctrine. 2. Beza doth understand it of fulfilling his office in preaching the Gospel; but to make up this sense many words must be supplied. 3. There are in this speech three figures used, the first a Synedoche, he taketh Jerusalem and Illyricum the country for the people, the subject for the adjunct, by a synecdoche, Pareus: then, in that he saith he hath replenished the Gospel, there is a figure called hypallage, which is the putting of one word in an others case, as to say, I have filled the Gospel with them, for, I have filled them with the Gospel, Iun. annot. as when it is said, trade rati ventos, give the winds to the ship, for give the ship to the winds: the third figure is a metaphor, taken from the nets and fishing: that as when the nets are filled with fish, so the Apostle had filled the preaching of the Gospel, which was as the net with the abundance of believing Gentiles, Tolet annot. 11.

5. So thus the Apostle abridgeth his infinite labors and travels in the Gospel: as in the former part of this verse, acervus miraculorum percurrit, he ran over an heap of miracles, saying, in the power of signs and wonders, so here he comprehendeth infinitas vrbes, an infinite company of cities, and people where he had preached: and this propter ipsos loquitur, he speaketh for their cause, to commend his Apostleship unto the Romans, that he might have some fruit among them, as among other of the Gentiles, as he saith, c. 1.13. Chrysost.

Quest. 26. Why the Apostle would not build upon an others foundation, v. 20. that is, preach where Christ had been preached already.

1. Origen maketh this the cause, ne alieni operis gloriam surripere conaretur, least he should go about to steal away the glory of an others work: But this is not all the reason: for then he should never have preached in any place, where another had preached before, and so neither in Judea. 2. Chrysostom giveth this reason, least that he might seem to have challenged the reward of other men's labors, merces laborum, qui ab alijs desudati sunt aliena erat à Paulo, the reward of the labors, wherein others had sweat, did not belong vnPaul: But there was no fear, that S. Paul entering into other men's labors, should take away their reward: for God knoweth how to recompense both unto the first and second laborer, unto each man his due reward. 3. Ambrose, whom the ordinar. gloss followeth, thinketh the Apostle did preach, where Christ had not been heard of, to prevent the false Apostles, and so he would not build upon their foundation, which was not rightly laid: but it is evident, that S. Paul speaketh of the true preaching, where Christ was named. 4. some think the Apostle did it, ne videretur laborem fugere, least he should seem to shun labor and seek his own ease, if he had preached only where Christ had been preached before, Osiander: but this is not all. 5. neither doth the Apostle commend his Apostleship only by the difficulty of the work: because it was an harder enterprise, first to plant the Gospel, where nothing reigned but idolatry, as at Athens, and Ephesus: Thus Pareus, Tolet. 6. And others do think, the Apostle thus speaketh, to show his zeal and holy ambition, in seeking to propagate the Gospel of Christ, where he was not yet known, Bucer. 7. But the Apostle herein doth prove his Apostleship, to whom this was peculiar, not to succeed in other men's labors: that the Romans might hereby understand illustrem esse propria nota Apostolatus, that he was commended by the proper and peculiar note of the Apostleship, Martyr: and so in effect S. Paul useth this argument: it is peculiar and proper to the Apostles to preach unto them, where Christ is not known: but that have I done, therefore you are not to make any doubt of mine Apostleshippe, Gwalther: so then, the Apostle allegeth three reasons in all, why he preached unto those which had not yet heard of Christ. 1. because therein consisted the office of an Apostle properly. 2. and least he might seem to arrogate unto himself, that should belong unto another, to put his sickle as it were into an others harvest. 3. and to fulfill the prophesy of Isaiah, which he citeth in the next verse, that they should see Christ, to whom he had not been spoken of: which place is taken out of the 52. of Isaiah v. 14. where the Prophet evidently speaketh of the calling of the Gentiles, Kings shall shut their mouths at him, that is, shall not gainsay the preaching of the Gospel, but willingly receive it: then follow these words here rehearsed by the Apostle, That which had not been told them, shall they see, and that which they had not heard, shall they understand.

Quest. 27. Whether this place of the Prophet be fitly alleged by the Apostle.

There can be no doubt made hereof. 1. the argument there handled by the Prophet concerning the preaching of Christ unto the Gentiles, how that Christ should sprinkle many nations, agreeth with the Apostles purpose here: only that which is generally propounded by the Prophet, the Apostle in particular applieth to himself, not as the sole, but as a principal instrument of this preaching of the Gospel to the Gentiles.

2. The Apostle addeth (of him,) to whom it was not spoken of him, which words the Prophet hath not, both because he showeth this Prophecy to be accomplished in the preaching of Christ: and he abridgeth compendiously that prophesy, which foretelleth two things, who should be preached, namely Christ, and to whom, to the Gentiles, who had not heard of him before, both which the Apostle here joineth together: and this is the cause of this small alteration, that whereas the Prophet speaketh of the thing, that which had not been told them, shall they see, the Apostle turneth to the person, to whom it was told concerning him: Junius in his parallels.

3. Further it must be observed, that the Apostle for brevity sake leaveth the contrary part to be supplied, he preached, not where Christ was named, but where he was not named, which must be understood, as may be gathered by the allegation of this prophesy: the like see before, v. 3.

4. They are said to see him, who was not spoken of, that is, to see Christ in the preaching of the Gospel, whom they had not seen in the flesh, as the Jews had: for in the lively preaching of the Gospel Christ is described, as though with their eyes they had seen him crucified, as S. Paul speaketh Galat. 4.1. and they which heard not shall understand, that is, which had not the law nor the Prophers, they shall now hear the preaching of the Apostles, and understand, that is, believe.

Quest. 28. How Saint Paul is not contrary to Christ, which saith of his Apostles, that they entered into others laborers, John. 4.38.

1. The Apostle denying, that he had built upon an others foundation, is not therein contrary to Christ, John. 4.38. I have sent you to reap that, wherein you bestowed no labor, other men labored, and ye are entered into their labors: for the Apostle denieth not, that he built upon the foundation of the Prophets but acknowledgeth and confesseth it, Eph. 2.20. of whom our Savior speaketh in this place: that the Prophets laid the first foundation, and sowed the first seed of that doctrine, which afterward was more fully preached by the Apostles: but he compareth himself with the rest of the Apostles, that they had not preached first in those places, where he planted the Gospel.

2. And whereas it will be objected, that Saint Paul did write unto the Hebrews, that were converted before, and here to the Romans, that were already instructed in the ways of Christ: the answer is: 1. that there is difference between the writing of Epistles and preaching: S. Paul might by his holy Epistles water that which another had planted, and yet preach only, and thereby lay the first foundations, where Christ had not been heard of. 2. neither must the Apostle be understood to speak so generally, as though he had preached in no other places, but where Christ had not been preached before, but chiefly and for the most part.

Quest. 29. Of the Apostles let, and of his purpose to visit the Romans.

As hitherto Saint Paul in his peroration beginning in the 14. v. excuseth his boldness in writing: so here he excuseth his not coming, showing his great desire thereunto.

v. 22. I have been oft letted. 1. The Apostle had diverse lets and impediments to hinder him from preaching, where he intended: sometimes he was forbidden by the Spirit, as Act. 16.17. sometime he was letted by Satan and his ministers, as by the adversaries the Jews. 2. Thess. 2.16.17. Ambrose addeth a third reason, he stayed sometime, vt excluderet falsa commenta pseudapostolorum, to exclude and remove the vain fictions of the false Apostles: but here the Apostle showeth another cause beside all these, fundandi ecclesias occupatione detentus, he was detained by the employment in founding of Churches, Origen: and so as Chrysostom noteth, he expresseth the cause of his stay, which he concealed before, in the beginning of the epistle, Rom. 1.13. 2. the word 〈 in non-Latin alphabet 〉 , some understand as well of the many impediments, as of the many times, wherein he was hindered, Faius: but the latter is more agreeable, as Chrysostom expoundeth, and so he said c. 1.13. that 〈 in non-Latin alphabet 〉 , oftentimes he had been purposed to come, but was letted hitherto.

v. 23. But now seeing I have no more place: he by these two reasons putteth them in mind of his speedy coming: 1. because he had now no occasion to stay in those partes, to plant new Churches: for though all were not converted, yet he had ordained Pastors in every City to build further upon his foundation: Lyranus. 2. where he saith in those quarters, 〈 in non-Latin alphabet 〉 , climates, it is not taken strictly, according to the Astronomical account, which maketh a climate, to be a space of the earth between two parellels extended from the aequator to the pole, in which space the day is lengthened by half an hour, which climates Ptolemy numbereth to be 15. the new Astronomers make 24. for in this sense the Apostle had gone over only two climates preaching the Gospel: but it is here taken in a larger sense, for these regions: Origen restraineth it to Achaia, where Corinthus was, from whence he thinketh this epistle was dated. 3. The other reason is his ancient and long desire many years of coming unto them: which desire, it seemeth the Apostle had at the least 10. years before: for he wrote this epistle about the 20. year of his conversion, and the 55. of Christ: and long before that the Romans had received the faith, about the 3. year of Claudius, when the second persecution was begun by Herod, at such time, as James was killed, and Peter imprisoned, which was in the 10. year of the Apostles conversion, and the 45. of Christ: Pareus: But long before this the Romans had received the faith, for Andronicus and Iunia, whom S. Paul saluteth Rom. 16.7. were in Christ before Paul was converted, which was in the 2. year after the passion of Christ, and the 10. of Tiborius reign, about ten years before the 3. of Claudius: so that if Paul had this desire, to go to Rome so soon, as he heard of their faith, he had it above ten years, nearer twenty: see qu. 29. upon the 1. Chapter.

Quest. 30. Whether Saint Paul in person preached in Spain, as here he intendeth, v. 24.

There are here two famous opinions, the one varying from the other. 1. Many of the ancient Fathers do think, that as Saint Paul at this time purposed, so he went and preached in Spain: as Dorotheus in synops. patriarch. & Apostolor. Paul beginning his preaching at Jerusalem, &c. us{que} ad Italiani & Hispaniam praedicando progressus est, went forward in preaching, even unto Italy and Spain: Cyril. cateches. 17. in Hispaniam us{que} promptitudinem praedicationis extendit, he extended the readiness of his preaching even unto Spain: Chrysost. homil. 76. in Matth. videas eam ab Hyerosolymis us{que} ad Hispanias currentem, thou mayest see him coming forth from Jerusalem even unto Spain: so also in some places Jerome, as in 11. c. of Isaiah: ad Italiam & Hispanias alienigenorum portatus est nauibus, he was carried into Italy and Spain, in strangers ships: so also Theodoret in c. 4.2. epist. ad Timoth. Paul upon his appeal, being sent by Festus to Rome, his defense being heard was set free, & in Hispaniam profectus est, and went into Spain, Grego. lib. 32. c. 22. affirmeth the same, that Paul went into Spain, Paulus cum nunc Iudaeam, nunc Corinthum, nunc Hispanias peteret, quid se aliud, quàm aquilam esse demonstrabat, Paul sometime going to Judea, and to Corinthus, sometime to Spain, what did he else show himself to be, then an eagle? so also Anselm upon the 16. chapter of this Epistle, nec falsum loquitur Paulus, qui se in Hispaniam profecturum pollicetur, neither did Saint Paul speak false, when he promised to go into Spain, &c. imitans solis cursum ab Oriente ad Occidentem, imitating the course of the Sun from the East to the West.

Tolet, beside the testimony of these Fathers, useth two reasons, to show that it was very probable, that Paul according to his purpose here visited Spain. 1. First because being delivered from his imprisonment in Rome, where he continued two years in custody, he being set at liberty, in the 6. year of Nero, in those eight years space, before his martyrdom at Rome, which was in the 14. year of Nero, might perform his promise here made, of going into Spain. 2. the Apostle, veluti spiritu prophetico, &c. as with a prophetical spirit foretelleth his journeying into Spain, it was then undoubtedly fulfilled: Tolet ann. 15.

Contra. 1. It is very probable, that S. Paul was delivered after his first imprisonment, as hath been shown before, 12. general quest. upon this whole Epistle: but then he returned to visit the East Churches, as he oftentimes promised in his Epistles sent unto them from Rome, as to the Philipp. 2.24. I trust in the Lord, that I myself also shall come shortly: to Philemon, v. 23. prepare me lodging, for I trust through your prayers to be given unto you, &c. 2. neither doth S. Paul here make an absolute promise, or speak prophetically: but saith only, when I shall take my journey into Spain, I will come to you: and Erasmus thinketh, that the words here used 〈 in non-Latin alphabet 〉 , may be translated, vt si, that if, or, as the Ecclesiastical expositor, siquando, if at any time I go into Spain, &c. And that this was no prophetical speech, appeareth further, because he saith, I trust to see you, and to be brought on my way thitherward by you: but this was not done, when Saint Paul came to Rome, for there being detained in hold for two years together, he could not be so accompanied by them, having not his liberty, for he purposed then not to stay at Rome, but only to see them in his passage, after that I have been somewhat filled with your company: This his purpose then failing in some part, was not prophetical, for then it should have been performed in every point: and failing in one part, might also in the rest, so that Saint Paul thus spake, humana tantum ration & coniectura, non impulsu spiritus, by human conjecture and reason, not by the impulsion and moving of the spirit: Martyr.

2. The other opinion is, which I hold more probable, that Saint Paul was hindered of his purpose, and did not visit Spain at all.

1. Jerome speaketh hereof uncertainly, as writing against Helvidius he saith, that it cannot be concluded that Paul went into Spain, because he so purposed, cum varijs de causis impederi potuerit, seeing he might by diverse causes and means be hindered: and upon the 3. to the Ephesians he saith, Paulus vel ad Hispanias perrexit, vel ire disposuit, Paul either went into Spain, or disposed to go.

2. But Gelasius, as he is cited by Gratian, Caus. 22. qu. 2. c. 5. affirmeth directly that Paul performed not, what he promised concerning his going into Spain; Cum ad Hispaniam se promisisset iturum, dispositione divina maioribus occupatus ex causis implere non potuit, quod promisit: when he had promised to go into Spain, being occupied in greater assures, God so disposing, he would not fulfill, what he promised: Pererius dispute. 2. num. 5. would thus shift off Gelasius authority: 1. that he saith not, that Paul never went into Spain, but not at that time, when he purposed. 2. and this was no decree belonging to the faith, but only the sentence of the Pope, tanquam particularis Doctoris, as of some particular Doctor.

Contra. 1. He saith simply that Paul did not perform what he had promised, he speaketh not of any time: neither did Saint Paul set any time, when he would come. 2. the sentence of one of their Popes, though but as a private and particular Doctor (howsoever we do esteem it) in their valuation should countervail the private opinion of any Doctor beside: but this was not the Popes private sentence, it is inserted into the decrees, and so a rule of their Canon law. 3. and not only Gelasius, but Innocentius ad Decentium, another of their Popes is in the same mind, neminem excepto Petro Hispanos, &c. that no man except Peter only did teach Spain, or other Provinces of the West.

Pererius answereth, that Paul did not teach in Spain in such sort, as that by him the nation was converted, Churches planted, Pastors and Bishops constituted: for in those things they received direction from Peter at Rome: neither did S. Paul continue there so long a time, to do these things, being either called thence by other weighty affairs of the Church, or not finding that success of his labors, which he expected, he would not spend his labor in vain: yet this followeth not, but that Paul was in Spain, though he continued not there so long, for the foresaid purposes.

Contra. 1. Although we produce not this testimony, as approving every part thereof: for it is more unlike, that Peter preached in Spain being the Apostle of the circumcision, then Paul, to whom the Apostleship over the uncircumcision was committed: yet it may serve to prove that which is intended, that Paul is denied to have been in Spain. 2. Innocentius words are general; that none beside Peter, taught in Spain: if Paul taught not there, he was not there: for he went, if at all, to teach. 3. and how is it like, that S. Paul should preach there, and none converted, no Church planted, no Pastors elected: would S. Paul take so long a journey, to the utmost coasts of the West, to do nothing? and is it like, that he going thither by the direction of the Spirit, went to no purpose? And how cometh it to pass, that their best Catholics being now in Spain, he will lay such an imputation upon it, that it was then worse, then all other countries, and more hardly subdued to the faith: these are but weak and simple conjectures. Other answers Pererius hath beside, but not worth the while to answer, specially in a matter of no greater moment. 4. Beside these testimonies, Thomas Aquine in his commentary here, is of the same mind, that Paul was not in Spain: and Dominicus Sotus himself a Spaniard, yet thinketh, that Paul preached not there: though it had been a great honor to that nation, to have so noble a founder, yet he is not partial in seeking the credit of his country by a thing unlikely and improbable: Sotus reasons, I confess are but weak: that S. Paul was two years in custody at Rome, and then he could not be permitted to visit Spain, and in the ende of those two years, he was put to death under Nero: and because no mention is made of S. Paul's journey into Spain in the Acts of the Apostles: for after those two years of imprisonment at Rome, Paul was set at liberty, and suffered not till 8. years after in the 14. year of Nero. Neither doth S. Luke set down all the Acts of S. Paul, but only such, as he did before he was brought to Rome upon his appeal. 5. Now other probable conjectures shall be alleged of this opinion, that S. Paul never was in Spain.

1. I omit Pet. Martyrs reason, that S. Paul hoped also, se vinculis liberandum, &c. that he should be delivered from his bonds at Rome, but it did not so fall out: and being there in captivity still, he could not visit Spain: for it is more probable, that S. Paul was delivered out of his first captivity at Rome, as hath been shown before, qu. 12. general.

2. Gualters conjecture also hath no great certainty, toties praepeditus praeter animi voluntatem, &c. that Paul being so often hindered beside his will and purpose, might be hindered now also.

3. I rather thus reason with M. Calvin, the best evidence for S. Paul's being in Spain is out of this place: for else where I find no such purpose of the Apostle: but this text proveth it not: de spe enim tantum loquitur, for he speaketh only of his hope, wherein he might be deceived, as other faithful men often are in their hopes.

But the best reason, against S. Paul's going into Spain is this: if ever he were there, then either at his first coming to Rome, or at his second: but in neither: if in his first, then either at his arriuall there, after he had seen and visited the brethren: but that was not, for he was kept two years in bonds under the custody of a soldier, Act. 28. or after the two years expired, when he was set at liberty: but then he returned to visit the East Churches, as he signified he would in diverse of his Epistles written from Rome: and it is not like, that he went first into Spain, and then back again into Grecia and Asia, for these are East from Rome, Spain lieth toward the West. Neither at his second coming to Rome is it like he went into Spain, for then he was again apprehended by Nero, and there suffered his glorious martyrdom: it is very probable, that in his second coming to Rome he intended to fulfill this his promise, and to be accompanied by the brethren of Rome thitherward, but that he was intercepted at Rome, and so the Lord thought good to crown him with the glory of martyrdom. But about this matter, being no point of faith, it is needless to contend much.

31. Quest. Of the meaning of the 24. verse.

v. 24. When I shall take my journey. The Greek words 〈 in non-Latin alphabet 〉 , some translate quandocun{que} whensoever, as Origen's and Chrysostom's translator, and the Greek Scholiast: the Ecclesiastical expositor, si quando, if at any time: Pareus, quod si, but if: Erasmus, vt si, that if: in all these readings, S. Paul should speak vncertenly, and doubtfully of his coming into Spain: the Latin interpreter readeth, cum, when, so Beza, quando, when, and so 〈 in non-Latin alphabet 〉 , is taken 1. Cor. 11.34. Other things will I set in order, when I come.

Into Spain. 1. Erasmus thinketh, that the Grecians following S. Paul, fraudant Hispaniam prima syllaba, do curtall the first syllable, calling it 〈 in non-Latin alphabet 〉 , for Hispania: but other nations beside so use to call it, as the Germans, Spanica, the Italians Spagnia, and so in English we call it Spain. 2. The reason, why he purposeth to go into Spain, 1. Gorran thinketh to be this, because it was tributary to the Romans, 1. Machab. 8.3. and therefore it would be acceptable to them, Tolet. 2. Ambrose, quia pseudapostolos praeoccupare festinat, he would make hast, to forestall the false-apostles, that everywhere attempted to creep in. 3. but Lyranus better toucheth the cause, that as S. Paul had preached in the East, ita desiderabat hoc facere in occidente, so he desireth to do the like in the West where Spain was: & nihil adhuc in Hispanos collatum est, and it should seem, that nothing yet had been bestowed upon the Spaniards, Mart. the gospel had not yet been preached unto thē.

I will come to you, &c. 1. Lyranus thinketh, that S. Paul had such an earnest desire to see Rome, quia erat civitas capitanca, because it was the captain or chief city of the whole world. 2. but the reason was, because of the report of their great faith, published over the world, that he might be mutually comforted with them, Rom. 1.12. 3. and he took this to be a fit occasion to visit them, when he went into Spain, for that his journey could not be conveniently undertaken by land, for then he was to go a great circuit about thorough Dalmatia, Hungaria, Germany, France: but the speediest and nearest passage was by sea, and so he might visit Rome by the way.

I trust: he is not sure, but hopeth well: thus he writeth for two reasons. 1. in respect of the divine providence, which ordereth and directeth all things; because all times are in God's hand: ex me nihil possum, I can do nothing of myself. 2. and the other reason was in respect of the second causes; because he knew not how his navigation should fall out, whether he might be carried by a straight cut, by the Ionian and African Sea directly unto Gades in Spain, or to strike up, fetching a bought or compass by the Sicilian and Tyrrhene Sea to Rome.

To see you in my journey, &c. 1. He saith he will see them in the way, ne istud eos inflaret, least this might puff them up, that he had expressed his great desire to see them, observa quomodo illos constringat, observe how he doth hold them in, saying, when I go into Spain: so he both is willing to show his love and desire unto them, as also to stay them, ne nimium glorientur, that they glory not therein too much, Chrysost. 2. Origen further noteth, least that the Romans might think, that he would see them only in transitu, as he passed by, intending his journey to another place, and visiting them only by the way, he addeth; after I have been somewhat filled with you: that until such time, as they were mutually filled and satisfied one with another, he intended not to leave them. 3. Lyranus thinketh that Paul intended not to stay long in Rome, but to visit them in the way; because Peter with his disciples was at this time in Rome, & sic non erat eius praedicatio ibitam necessaria, &c. and so his preaching should not be there so necessary, as in Spain. But Peter was not at this time in Rome, for then it is not like that S. Paul would have left him out in his salutation, c. 16. 4. Haymo observeth, following Origen, that S. Paul moderatius praesentiam suam pollicitus, doth more sparingly promise his presence: because we do with greater desire receive those things, quae cito metuimus auferenda, which we are afraid will be soon taken from us, and we use to neglect such things, quae nos diutius retenturos credimus, which we hope to hold longer.

And to be brought in my way thitherward by you, &c. 1. Chrysostom noteth, that hereby the Apostle excuseth his former speech, that he intended only to see them in his passage: for they should be his witnesses, that not by any contempt or neglect of them, sed ipse necessitate tractus transcurram, but that being so drawn by necessity I pass thorough. 2. S. Paul requesteth this of them, as the fittest guides for him in his journey, for the Romans were well known in those cities and places, by the which he should pass into Spain, (as being Lord's of that country, Lyranus.) & sic aditus facilior pateret, and so a better way should be made for his preaching, Martyr. 3. And hereby the Apostle signifieth, quantum sibi de illis promittat, how much he doth promise himself of them, to insinuate himself the better into their love: for the more trust one seeth to be reposed in him, the more he taketh himself to be bound, Calvin. 4. he desireth not to be lead by them in any pompous manner, but that they by the way might receive some profit by S. Paul's company, and thereby the better edify themselves, and others at their return, Par. 5. neither doth the Apostle herein seem to arrogate anything to himself, in requiring this duty; seeing he brought unto them, omnium spiritualium honorum fructum, the fruit of all spiritual good things: and this might be easily performed by them, and that to their singular profit.

After I have been in part filled with you. 1. parentis hoc potius est, quàm praeceptoris, this indulgent affection is of a father, rather then a teacher, Oecumen. 2. to be filled in part. some understand, ex parte vestri, in that part of you, which was at variance, but is now reconciled, Hugo: some refer it to the time, ex parte temporis, a little time, gloss interlin. Chrysostom thinketh it is so said, because he could never be fully satisfied with their company: but it signifieth no more, then aliquantulum, to be somewhat filled, according to the shortness of the time of his abode, as it is taken before, v. 15. Par. 3. and thus morationem suam in ipsorum arbitrio collocat, the time of his stay he permitteth to their judgment: not to depart till they be mutually satisfied, Origen.

33. Quest. Of Paul's journey to Jerusalem, wherefore he taketh it in hand, v. 25.

1. Because the Apostle had before signified his great desire, which he had to see the Romans, and now there was no let in those parts, because he had preached the Gospel to all those countries, ne put aretur veluti irridere eos, &c. least he might seem to mock them, because he came not yet unto them: he showeth the cause of his stay, which was to carry to the Saints at Jerusalem certain collections from the Gentiles, Chrysost. and the Apostle useth a participle of the present tense, 〈 in non-Latin alphabet 〉 , ministering, to show that this business should not stay him long, it was even now in hand, Erasmus.

2. But it will be objected, that the Apostle should not have preferred the ministration of alms before the preaching of the Gospel, which he intended in Spain: as the Apostles themselves resolved, that it was not meet, that they should leave the word, and minister unto tables, Act. 6. To this objection it is diversely answered. 1. generally it is not fit to leave the preaching of the word to distribute alms, but in casu, & ad tempus, in some case, and for a time, Gorran. 2. duo commoda sunt anteferenda, &c. two commodities together are to be preferred before one: now the Apostle went to Jerusalem to distribute alms, yet withal he purposed to preach unto the brethren, and to confirm their faith. 3. and beside the Churches of the Grecians who were moved by S. Paul unto this contribution, committed the same to his fidelity, so that this office was as it were imposed upon him by them, Par. 4. add hereunto, that it was a part of his Apostolic office: for when the Apostles appointed him to preach to the uncircumcision, they charged him to remember the pore, Gal. 2.10. S. Paul therefore was careful to execute this charge committed unto him, Mart.

3. To minister. 1. The word 〈 in non-Latin alphabet 〉 , ministering, though generally it signify any office of the ministry, yet here it is taken more specially, for that function, which was peculiar to the Deacons in distributing of alms, Beza. 2. Origen inferreth hereupon, that this epistle to the Romans was written after the first and second to the Corinthians, because the alms and collection, whereunto he moveth the Corinthians, 2. Cor. 9.4. by the example of the Macedonians, was now ready.

4. To the Saints. 1. Ambrose thinketh, that these were they, which had renounced all worldly things, & totus se dederunt obsequijs divinis, and gave themselves wholly to the service of God, to give an example of perfection unto other believers: so also Lyranus. 2. Haymo thinketh, they were such as had impoverished themselves, by laying their goods at the Apostles feet, and bringing all in common: as we read Act. 4. 3. but these Saints rather at Jerusalem, were in great necessity for these two causes especially; both in regard of the great famine, which was over all the world under Claudius Caesar, but chiefly in Judea, which was a dry country, specially that part which was toward Arabia Petraea, and beside they were in the time of persecution spoiled and stripped of their goods: as the Apostle saith, Heb. 10.34. Ye suffered with joy the spoiling of your goods: according as Isaiah prophesied 59.15. he that refrayneth from evil, maketh himself a pray. 4. those Saints have a double commendation, as Chrysostom noteth, à virtute & paupertate, from their virtue, they are Saints, and from their poverty, they are called in the next verse, the poor Saints. 5. Origen observeth well, that they are called Saints, not because they were at Jerusalem, but quos non locus, sed conversatio sancta, & fidei perfectio, such whom not the place, but the perfection of faith and their holy conversation made spiritual. 6. Haymo saith, that some Doctors delivered this, that Saint Paul gat such liberal contributions from the Gentiles, for the poor Saints at Jerusalem, that sometime he sent them, tres, aut quin{que} modios argenti, three or five bushels of silver: but whence he hath that report, he showeth not.

Quest. 34. Of the collection gathered among the Gentiles for the Jews, and the reasons thereof.

1. It hath pleased them of Macedonia, &c. Origen here observeth, subtiliter & verecunde dum Corinthios laudat, hortatur Romanos, modestly and cunningly, while he praiseth the Corinthians, he exhorteth the Romans, that they should contribute likewise: and Chrysostom addeth, that the Apostle doth not directly stir them up by the example of the Macedonians and Corinthians, putassent id contumeliose fieri, the Romans would have scorned it, being the Lord's of the world: as he provoketh the Corinthians by the forwardness of the Macedonians, 2. Cor. 8. yet he wisely insinuateth as much.

2. In that it is said, it pleased them, their alacrity and cheerfulness is expressed: he extorted it not from them, but they willingly conferred it: as he writeth to the 2. Corinth. 9. that God loveth a cheerful giver: the vulgar latin readeth, probaverunt, they allowed or approved this collection, tanquam rem honestum, as an honest thing: not only their will was unto it, but their judgment and approbation, the word is 〈 in non-Latin alphabet 〉 , they pleased, or it seemed good unto them.

3. To make some distribution: the word is 〈 in non-Latin alphabet 〉 , communication. 1. Origen noteth this difference, that in spiritualibus communionem posuit, in carnalibus ministerium, he placeth communication in spiritual things, and ministry in carnal: for spiritual things, non tam debentur, quàm commodantur, are not so much owing, as lent, but carnal ex debito exiguntur, are exacted of due debt: but this difference is not perpetual: for here a communication is said to be in carnal things. 2. Theophylact giveth this reason, why it is called a communication: quia in communem vtilitatem caedit tam praebentis, quàm accipientis, it is to the common benefit both of the giver, and receiver. 3. Mr. Calvin thinketh it containeth a reason of this collection, quia propter corporis vnitatem, &c. because there ought to be one common and mutual regard, in respect of the unity of the body, which is all one in Christ. 4. some think that it is the same, with 〈 in non-Latin alphabet 〉 , a collection, which word Saint Paul useth, 1. Cor. 16. when everyone did viritim in commune confer, did contribute something in common: Pareus, Gorran, Faius. 5. but I prefer the reason rendered by the Greek scholiast, why it is called a communication, because of the mutual exchange and intercourse between them, ipsi pecunias, sancti intercessionem apud Deum contribuerunt, they contributed money, and the Saints their prayers and intercession unto God: so it is called a communication, because it was mutual, the one gave carnal, the other spiritual things, as is shown in the verse following: so the Apostle calleth it, a communicating concerning the matter of giving and receiving, Phil. 4.15. 6. Chrysostom further noteth that the Apostle saith not, alms, but communication, somewhat to extenuate it, in respect of the Saints, to whom it was a kind of debt: and he saith, a certain, or some communication, in respect of the Romans, ne videatur Romanis avaritiam exprobrare, least he should seem to upbraid the Romans with covetousness: Theophylact.

Quest. 35. How the Gentiles are said to be debtors to the Jews.

1. Their debtors are they, &c. 1. not the poor are debtors to the rich, quia tenentur pro ijs orare, because they are bound to pray for them: Hugo. 2. nor debtors only in respect of God, à quo misecordiam pectant, of whom they look for mercy, gloss. interl. 3. not yet only in general, because the rich debent vsum necessariorum, do owe the use of necessary things unto the poor: as the wise man saith, Prov. 3.27. withhold not good from the owners thereof. 4. but the Gentiles are said to be debtors, because they had received spiritual things from the Jews, as the Apostle expoundeth afterward.

2. There are two kind of debts, one is ex debito necessitatis, by a debt of necessity, and so the people are bound to give of their temporals unto their Pastors and Ministers; and there is debitum honestatis, a debt of honesty, and so the rich are bound to give unto the poor, Hugo Card. but this distinction rather is to be received: there is debitum civil, a civil debt, and so the people pay carnal things for spiritual, and debitum natural, a natural debt or equity, and so for a benefit received everyone is bound to show the like again, Gorran, Par.

3. If the Gentiles be made partakers of their spiritual things, &c. 1. The spiritual things of the Jews are these, as Chrysostom observeth, ex ipsis est Christus, ex ipsis sunt Apostoli, Prophetae, &c. of them was Christ, of them came the Apostles, and Prophets: from them came the Gospel. 2. Origen hath here an excursion, running out to a mystical and allegorical sense: by the Saints at Jerusalem, he understandeth those which are spiritual, by the Gentiles, those which are yet imperfect: in whom, the flesh must spiritualibus ministrare praeceptis, minister and be obedient unto the spiritual precepts: and not lascivire in carnalibus, wax wanton still in carnal things: but this is far from the Apostles meaning.

4. Chrysostom observeth an emphasis in every word, as he saith the Gentiles ought to minister, as they, quiregibus tributa persolvunt, which use to pay tribute unto kings; the word 〈 in non-Latin alphabet 〉 , signifieth properly to execute some public ministry: and it is sometimes referred to spiritual offices: it is here used to signify, that this office of the Gentiles in communicating to the necessities of the Saints, was both publicum & sacrum, public and sacred, it was as a sacrifice unto God, Calv. Beza: And whereas the Apostle saith, their spiritual things, but not their carnal: Chrysostom showeth the reason of this difference, because carnalia sunt omnium communia, things carnal are common to all.

Quest. 36. In what manner alms ought to be given.

Diuerse necessary considerations touching the distribution of alms may be observed out of the 28. and 27. verses. 1. whereas they of Macedonia and Achaia, did minister unto the necessity of the Saints of Jerusalem, which was far distant and remote from those countries of Grecia: therein we have an example, not only to stretch forth our hand, to the needy, that are among our selves, but to extend our liberality to other churches abroad, that are in want and necessity. 2. whereas it seemed good unto them, therein appeareth their chearefulnes and willingness, that they gave of a willing and ready mind, as S. Paul exhorteth the Corinthians, 2. epist. c. 9.3. 3. they did communicate unto the Saints: for though we must do good to all, yet specially we are bound to do it to the household of faith. 4. and in that the Apostle saith, ye are debtors, he showeth that they were bound hereunto, by the common bond of charity, and Christianity: that although in respect of any civil bond, they were free, and their alms was an offering of their freewill and frank mind: yet in charity before God, they were bound thereunto.

Quest. 37. What the Apostle meaneth, by sealing of the fruit, v. 28.

When I have sealed unto them. 1. the vulgar Latin readeth, have assigned, so Lyranus. Haymo, but the Greek word 〈 in non-Latin alphabet 〉 , signifieth rather, consignans vel obsignans, sealing, confirming, then assigning, and setting over. 2. Origen understandeth it of that seal quo imago Dei exprimitur, whereby the image of God is expressed, that he which giveth, give in simplicity of heart, seeking no praise of men: for then, opus suum signaculo divinae imaginis signat, he doth seal his work with the sign of the divine image. 3. some take it literally, cum sub sigillo cuius{que} ecclesiae ostendero, &c. when I have shown under the seal of every Church, how much everyone hath sent, gloss. interlin. Hugo. 4. Erasmus referreth it to the Macedonians, it should be unto them, tanquam thesaurus in tuto reconditus, as a treasure surely laid up: so also before him Chrysostom and Theophylact, in aerarium regium condam, I will lay it up as in the kings treasury. 5. the Greek scholiast thus, in coelis repositurus, he will lay it up as it were in heaven. 6. But the Apostle useth only a metaphorical speech, taken from those which use to seal the treasure, or letters committed unto them: the Apostle saith no more but this, after I have faithfully delivered unto them, this collection committed unto me: so Calvin, Mart. Pareus, with others.

This fruit. Alms and other works of mercy, are called a fruit in three respects. 1. in regard of the efficient cause, which is first the spirit, as good works are called the fruits of the spirit, Galat. 5.22. then of faith and charity, they are the fruits. 2. in respect of the object, upon whom such works of mercy are shown and exercised, they are fructus pietatis, a fruit of their piety, when God stirreth up the hearts of others to supply their necessities, which depend upon God. 3. in respect of the giver and worker, they are fruits, as Chrysostom observeth, lucrum acquirere contributeres, that the givers of alms do purchase gain unto themselves, for God will reward them, and recompense their benignity.

Quest. 38. What the Apostle meaneth by the abundance of the blessing of the Gospel of Christ, v. 29.

1. Some by this benediction or blessing understand, the plentiful alms and contribution which the Apostle should find among the Romans: for so he calleth their beneficence, 〈 in non-Latin alphabet 〉 , blessing, 2. Cor. 9.5. Erasmus. 2. Chrysostom and Theophylact mislike not this sense, poteris pro benedictione eleemosynam intelligere, you may understand for blessing, alms, &c. but they add further, this abundance of blessing to be, vniuersa bona, all good things, digna benedictione. i. laude, worthy of blessing, that is, praise: so they understand blessing, of the praise and commendation, which their virtues were worthy of, not actively, of the blessing which the Apostle should confer upon them: so also the Greek scholiast: I shall find you omnibus bonis ornatos, furnished with all good things. M. Calvin also followeth this sense, that the Apostle at his coming should rejoice, quod spiritualibus Euangelij divitijs affluerent, that they abounded in all spiritual riches of the Gospel: But it is evident by the text it self, that the Apostle, saying, I shall come in the abundance of blessing, that it showeth rather what the Apostle shall bring with him, then what he should there find.

3. Some referring it to S. Paul, do understand this abundance of blessing, of the gift and power of miracles, whereby the Apostle should come furnished, to confirm the Gospel among them: Ambrose: so also Hugo, miracula multa mihi dabit facere inter vos, God shall give me power to work many miracles among you: but in this sense, this blessing, should be too much restrained.

4. Theodoret applieth it to the many troubles and afflictions, out of the which the Lord had delivered Paul, and so abundantly blessed them: but he speaketh of such blessing as he should receive to bestow upon them: as Origen well saith, & venieutis gratia, & suscipientium merita pariter designantur, both the great grace of the commer, and the worthiness of the receiver is expressed.

5. So then, the Apostles meaning is, that he should so come, vt benedictione Evangelij impleam, that I shall fill you with the blessing of the Gospel, Oecum. that he should come in abundantia honorum spiritualiuos, in the abundance of spiritual grace, Lyranus. he should afferre copiam spiritualium honorum, bring then abundance of spiritual things, Martyr: he hopeth adventum suum fore frugiferum, that his coming unto them shall be fruitful: Beza and Haymo well expound it by that place, c. 1.11. I long to see you, that I might bestow upon you some spiritual gift.

6. Origen here further observeth, that the Apostle spake thus by the spirit, and by the gift of prophesy, supra hominem nam{que} est haec scire de futuris, for it is above man's teach to know concerning things to come, that he should not only come unto them, but come in the abundance of blessing: And indeed, the Apostles going to Rome, was revealed by the spirit; as S. Luke testifieth, Act. 19.20. that he purposed by the spirit, after he had been at Jerusalem, to see Rome also: but his other purpose of going into Spain was not by divine revelation, but human disposition: and therefore it is probable he failed in the one, as hath been shown before, though not in the other.

Quest. 39. Of the Apostles request, that they would join in prayer with him.

v. 30. I beseech you by our Lord Jesus, &c. 1. It appeareth how much the Apostle was troubled in spirit, using this vehement obtestation, as to entreat them by the Lord Jesus, and by the holy spirit: not that the Apostle was so careful for his life, but because Ecclesia periculum in eo agisciebat, he knew nothing could happen unto him, without great danger of the Church. 2. the force of this obtestation lieth herein, that if they did not pray for him, it would redound much to the dishonor of Christ, and of the holy Ghost: for • o entreat one by a thing, is to insinuate, that the thing which is most dear unto them, will thereby receive hurt, or be wronged, if he prevail not in his request, Pareus: or he entreateth them by the ende, which he propounded, it was the cause of Christ, which they ought to further by their prayers, and the by efficacy of charity, whereby they were bound to perform this duty toward him, Tolet: and in effect, be chargeth them by the love of Christ, wrought in them by the holy Ghost, to join in prayer with him: as if he should have said, si in eum creditis, if ye believe in him, if there be in you any charity, gloss. interlin. as the Apostle, Phillip. 2.1. more at large useth the like obtestation, if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy, fulfill my joy: so that he presseth and urgeth them three ways by this vehement obtestation: both in respect of their love unto Christ, whom they should seem to neglect, in respect of the Apostle, to whom they were bound in charity, and in regard of themselves, who should be found, not to have those graces of the spirit in truth, not bringing forth the fruit of them.

2. For the love of the spirit. 1. Chrysostom observeth, that the Apostle naming Christ, and the spirit, and not the father, doth insinuate, that we should not be troubled when in like manner, he nameth the Father and the Son without the spirit, or the father alone: because non semper eodem modo ponit sanctam Trinitatem, he doth not always in one and the same manner set down the Trinity. 2. Chrysostom, further taketh the love of the spirit actively, for the love whereby the spirit hath loved us: for as the Father and the Son loved the world, so likewise the holy Ghost: but rather that love and conjunction is here signified, which is wrought by the holy Ghost in the members of Christ: Martyr will have the love of the spirit, to be taken, for the spirit of love, as c. 9.31. the law of righteousness, is put for the righteousness of the law: but this inversion of the words is not here necessary.

3. To strive with me by prayers. 1. certamen vocat ferventem orationem, he calleth a fervent prayer a strife, he would have them pray for him earnestly. 2. and they must pray with feeling and compassion, for they which pray, eorum in se recipiunt personam, &c. do as it were take their person upon them, for whom they pray, Calvin: and make their case their own. 3. and hereby is signified, that maximum praesidium fidelis oratio, that a faithful prayer is the chiefest defense against the spiritual adversaries, Bucer. 4. Origen observeth further, that the Apostle useth this word of striving together in prayer, because of the resistance of the spiritual adversary, obsistunt enim daemones in oratione, &c. for the evil spirits do resist in prayer, first that one be not found, such as the Apostle speaketh, to lift up pure hands without wrath: and if one do obtain so much as to pray without wrath, vix est vt effugiat esse sine disceptatione, t. sine superfluis cogitationibus, yet that will hardly scape him, to pray without doubting, that is, without vain and idle cogitations: for you shall hardly find one, cui oranti aliquid inanis cogitationis non occurrat, &c. who in his prayer thinketh not of some vain thing.

Quest. 40. Of the things which S. Paul would have them pray for.

He willeth them to pray for these two reasons, first that he may be delivered from the unbelievers in Judea. 1. S. Paul did know by the revelation of the spirit, that many troubles should be raised against him in Judea, by the adversaries of the Gospel, as he saith, Act. 20.23. The holy Ghost witnesseth that in every city bonds and afflictions abide me: and although they persecuted all the Apostles, yet they had a special spite at Paul, as being the most earnest impugner of the ceremonies of the law: and like as they served Christ his master, who after he had done all good to the Jews, was put to death at Jerusalem, so he looked to be served: hereby he showeth how necessary it was, that they should make request for his deliverance, seeing he was to go among so many wolves, magis feras rabidas quàm homine • , rather so many savage beasts then men. 2. he saith not, pray vt hos impugnem, & superem, that I may vanquish and overcome them, but only be delivered from them, not be hindered by them in his course, Theophyl. 3. and this he prayeth, non quod pati metuat, not that he was afraid to suffer, but that his course might not be hindered, in performing that service to the Saints, and in accomplishing his desire to see the Romans, Origen: for otherwise S. Paul was ready in himself, not only to be bound, but to die at Jerusalem, Act. 21.13. 4. Neither was S. Paul heard altogether in this desire: for though he escaped death at Jerusalem, which was conspired by the Jews, yet he was not delivered out of bonds: so God heareth the requests of his Saints in temporal things, so far forth, as it shall be for his glory, Pareus.

And that my service may be accepted of the Saints: this is the second thing that he would have them pray for. 1. As S. Paul feared the practices of the incredulous Jews, so he doubted the sinister suspicions which might be conceived of him even among the brethren, which were zealous of the law, least his service herein should not be acceptable unto them. 2. Some understand it otherwise, that it may be acceptable, that is, sufficiens, sufficient to relieve their necessities, Gorran: some, that my service acceptabile fiat apud Deum, may be acceptable unto God, Greek, scholiast. Lyranus. but the first sense is the fittest, that his service be not prejudiced by the sinister opinions which might be conceived of him: as James saith unto him, Act. 21.21. Thou seest brother, how many Jews there are which believe, and they are all zealous of the law, and they are informed of thee, that thou teachest all the Jews, which are among the Gentiles to forsake Moses: unto such the Apostle prayeth, that his service might be welcome and accepted.

Quest. 41. Of the fruits of the prayer of the Romans for S. Paul.

Here follow two effects of their prayer: The first in respect of themselves, that I may come unto you with joy. 1. Chrysostom here noteth, that as the Apostle begun his epistle, wishing that he might have a prosperous journey to come unto them, c. 1.11. so he concludeth. 2. it was for their profit, that he should come unto them, an effect of the first part of their prayer, that he might be delivered, and that he might come unto them with joy, a fruit of the other part, that his service might be accepted of the Saints, for otherwise he should come with heavy cheare. 3. he addeth, by the will of God, which condition he inferteth, c. 1.11. both to free himself from the suspicion of inconstancy, if it should fall out otherwise, and to this ende, that if God's will were otherwise that he should not come with such joy, as indeed he did not, (in respect of his outward bonds) they might more patiently bear it.

The other effect and fruit is common to the Apostle with them, that I may be refreshed with you. 1. where Chrysostom noteth the modesty of S. Paul, he saith not to teach and instruct you, but to be comforted. 2. Haymo observeth in the word to be refreshed, that he desireth refrigerium, refreshing, qui calore solis vritur, who is burnt with the heat of the Sun, as they which strive or fight: so the Apostle had labored in fighting against the profane Philosophers, unbelieving Jews, gainsaying heretics, and now he desireth ease and refreshing: some refer it to the grief and vexation, which the Apostle had by reason of the mutual conflicts and contentions among the Romans, as he saith elsewhere, Who is offended and I burn not: from the which he should find ease and refreshing in their mutual concord, Gorran: but Theophylact better understandeth it, of the general comfort, which they should have one by another: you in me ob doctrinam, for the spiritual doctrine which you shall receive, and I in you, ob auctam fidem, for your faith increased: Origen addeth, non corporalem requiem quaerit Paulus, Paul seeketh not corporal rest, but the spiritual comfort and rest in God.

Quest. 42. Of the Apostles salutation, The God of peace, &c.

1. As the Apostle began his epistle with the salutation of peace, so he endeth the same, as his manner is, consuevit auditoribus been precari, he is accustomed to wish well unto his auditors after he hath instructed them.

2. He saith, the God of peace, giving such titles unto God as best fit the present argument: as he said before, v. 5. the God of patience and consolation: and v. 13. the God of hope: so now, the God of peace: he meaneth Christ Jesus, whom he calleth the Lord of peace, 2. Thess. 3.16. who hath left the inheritance of peace unto his Church.

3. And he is called the God of peace, both passively, that they may find peace with God, and have God at peace with them, and actively, that God would preserve them in peace and unity among themselves.

4. He simply wisheth not unto them peace, but true peace, even the peace of God, qui pax est vera, who is the true peace: that till he come, or whether he come or not, the God of peace may be with them.

5. And he wisheth unto them peace, both in general, that they may be replenished with all spiritual benediction, and in particular, in respect of those divisions and dissensions which were among them.

4. Places of Doctrine.

5. Places of controversy.

6. Moral observations.

CHAP. XVI.