Commentary on Romans

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

1. Tryphena and Tryphosa are first commended for their labor. 1. some think this labor was of three sorts, in exhortatione, ministerio sanctorum, in pressuris, in exhortation, ministering to the Saints, in afflictions for the Gospel, gloss. ordinar. but rather the services of these women are to be understood, which they bestowed in the entertainment of the Saints, such as before Marie was commended for, Pareus: P. Martyr thinketh they might have such a ministry in the Church, as Phebe had, one of the widows: Gwalther taketh it for the domestical care in household affairs, and in the education of children: but they are commended rather, for their public and profitable service to the Church. 2. Chrysostom thinketh this setteth forth their commendation, because they are said, non solum operari, sed laborare, not only to work but to labor. 3. and Origen addeth further, that they are said to labor in the Lord: many do labor, but not for the Lord. 4. Chrysostom noteth this, as a part of commendation, that whereas Marie is said to have labored, they continue laboring still, in laudem cedit continenter aliquid factitare, it is to ones praise, to continue in doing a thing, Theophyl.

2. Persis is commended beyond the other. 1. because he calleth her beloved, ostendens maiorem esse, showing her therein to be greater, Chrysost. 2. and de multo labor testimonium fert, he giveth testimony of her much labor, Chrysost. Origen. 3. and somewhat there is in it, that of the other he saith, they labor, of this, she hath labored, noting some special labor and trouble, which she had sustained for the Gospel.

3. Rufus elected in the Lord. 1. Origen thinketh he is called 〈 in non-Latin alphabet 〉 , elected, in respect of his election, he knew him to be of the number of the elect: but there were other beside here named, which belonged to God's election. 2. Haymo and Lyranus, because he was promotus ad sacerdotium, promoted to the ministry or Priesthood. 3. But he is rather so called because he was an excellent and chief man in piety, as Beza calleth him selected: so also Tolet: and Theophilact hath no other meaning, here is a double good, filius & mater reprehensibilis, the son and mother are reprehensible: an elect and choice mother, had an elect and choice son. 4. Paul calleth this matron his mother, and of Rufus, his in affection, the others in nature: as he willeth that the elder women should be reverenced as mothers, 1. Tim. 5.2. as he called Phebe his sister, v. 1. 5. Origen observeth, that Paul and Rufus had one mother in affection, as Jesus and John had, to whom our Blessed Savior commended his mother.

Quest. 12. Of S. Paul's general salutations, without any special note of commendation, v. 14.15.

1. Lyranus this distinguisheth the persons here saluted by S. Paul, that as v. 10.11. he commended some for their faith in Christ, as Apelles with others, and v. 12.13. others for their labor and ministry in the Church, as Thryphena, and Tryphosa, so now he propoundeth, exempla concordiae, certain examples of concord, joining many together of one society and company.

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

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

4. Origen thinketh this was the reason, why Saint Paul giveth no special commendation to these, and namely none to Hermas, quia post multa peccata ad poenitentiam conversus, &c. because he was converted unto repentance, after many sins: But I rather allow here of Chrysostom's judgment, that although they are not set forth by their several commendations, as the rest, yet this is to be considered, that these being inferior to the rest, the Apostle salutatione sua non dedignatur, doth vouchsafe to salute them, and he also calleth them brethren and Saints.

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

Quest. 13. Of the custom then used to kiss one another, v. 16.

1. Chrysostom and Theophylact here observe, because the Apostle had given diverse commendations unto them, to whom he sendeth greeting, that the less commended should not envy the greater, nor the greater despise and contemn the less, osculo sancto permiscet, & pares facit, he putteth them together, with an holy kiss, and so maketh them all alike.

2. This use was then taken up in the Church, for one to kiss another in their holy meetings and assemblies, in token of mutual love and goodwill, as is evident, both in this place, and 1. Cor 16.20. 2. Cor. 13.12. 1. Thess. 5.26. in all these places it is called an holy kiss, and 1. Pet. 5.14. the kiss of love: this use was frequented in their assemblies, as in their general prayers, as Tertullian testifieth, lib. de orat. and specially in receiving of the Sacrament : as Chrysost. hom. 77. in John. 16. been in mysterijs osculamur, vt vnum efficiamur, we do well to kiss in the mysteries, that we may become one: for as Gellius noteth out of Plato, lib. 19. c. 11. anima animae coniungitur us{que} ad labia progressa per osculum, one soul is joined to another, by a kiss meeting as it were at the lips: And not only then, but upon other occasions, as when they received any epistle from the Apostle, they used to salute one another with a kiss, Hugo: whereof Haymo giveth this reason, because I am not present to kiss you all, salute ye one another with a kiss, met amoris causa, for my love sake.

3. Concerning the original of this custom. 1. Neither did it take beginning from this and the like places of the Apostle, as Haymo saith, ex hoc loco alijs{que} similibus mos traditus est ecclesiae, out of this place and the like was delivered this custom to the Church: for the Apostle did not first bring in this custom, it was in use before. 2. neither yet was it mos Romanae gentis, the fashion of the Romans so to do, Osiander: but as Calvin saith, it seemeth among them to have been minus vsitatum, less in use, for it was not lawful for women to kiss any but of their own kindred: and Tiberius made a law against it, Sueten. in Tiber. c. 39. 3. It was then an old custom among the Hebrews, taken from the Patriarchs, and other holy men and women, which used one to salute another with a kiss, as we read, Gen. 27.26. Gen. 29.12. and in other places: from them then was this custom descended: And among them it was not only amoris & benevolentiae, sed honoris & reverentiae signum, not only a sign of love and goodwill, but of honor and reverence: as it is said, Psal. 2. Kiss the son least he be angry: as where the kissing of the Princes hand is used, as a sign of loyalty and subjection, Gwalther.

4. It is called an holy kiss: to show, both vt casta sint oscula, deinde non simulata, that kisses given in the Church should be chaste, and then without dissimulation, not as Judas kiss was, Origen: but Lyranus more distinctly maketh these five kind of kisses: adulatorium, a flattering kiss, as was Absalom's, who would take the people to him, and kiss them: semulatorium, a dissembling kiss, as was Joab's, when he kissed and embraced Abner and killed him: proditorium, a treacherous and betraying kiss, as was that of Judas given to Christ's impudicum, an unchaste kiss, such as the harlot giveth to the young man, Prov. 7. then there is, osculum fidile & sanctum, a faithful and holy kiss, whereof the Apostle speaketh here.

5. From this custom of kissing came that foolish and superstitious ceremony of kissing the Pax in the Popish Mass: whereof Hugo taketh upon him to give this reason: the Priest first kisseth the Pax himself, and then giveth it unto all the people, to signify, that he is in loco Dei à quo omnis pax, in the place of God from whom cometh all peace, & that all are reconciled by Christ, who then is in the altar: wherein they show great presumption in the one, for a mortal man to take upon him to be in God's place, and great falsehood in the other, to make the people believe, that Christ's very body is in the altar, which the heavens shall contain until his coming, Act. 3.21.

6. Wherefore concerning this use, it was only of those times, referendum est ad illius temporis morem, it must be referred to the manner of those times, Beza: it is not necessary either to retain it or any other outward ceremony or usage instead of it: S. Paul exacteth not the outward gesture, but the inward affection, and so as Clemens Alexand. saith well, dilectio non sensetur in osculo, sed in benevolentia, love is not measured by the kiss, but by the goodwill.

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

1. Origen here moveth this doubt, reading all the Churches, how all of them could send salutation unto the Romans: and he answereth, because there was vnus spiritus Paulo & omnibus Ecclesijs, there was one and the same spirit in Paul and all the Churches; or by saluting he understandeth, per vnum spiritum iungi, to be joined together by one spirit: Hugo answereth, that whereas v. 4. all the Churches, must be taken vniversaliter, generally, here it must be understood only distributive, by way of distribution, for those churches where he then was: so also Gorran: But this doubt is easily removed, because that universal particle all, is not in the original, it is inferred by the Latin interpreter: by Churches then, the Apostle understandeth the Churches of Achaia and Macedonia, where he then was, of whose affection toward the Romans he was assured.

2. And he nameth Churches in the plural number, meaning the particular Churches which had their denomination from their special places, as the Church of Antioch, Hicrusalem, the Roman Church, which all made but one universal Church, and general body, whereof Christ was the head, Bucer.

3. Chrysostom moveth another doubt, why the Apostle saluteth so many in this his epistle to the Romans, which he doth in no other epistle, and hereof he giveth these reasons. 1. not only for that he had not yet seen them, for so neither had he seen the Colossians, c. 2.1. 2. but Romani erant celebriores alijs, the Romans were more famous then others. 3. and beside many of these were known unto S. Paul, and were fled to Rome, as unto a more safe place, and therefore he saluteth them by name. 4. but the greatest reason is, inter advenas dogebant, many which were fled thither lived among strangers, and therefore had need of the greater commendation, and such was the glory of Paul, that per solas literas multum haberent praerogativae, they had a great prerogative that could get to be commended only by his letters. 5. But Tolets reason is far fetched, that S. Paul saluteth that city in the name of the Churches, quae omnibus Christianis praesidet, which is set over all Churches, for the Roman Church is the head of all Churches, where the vicar of Christ the universal Bishop sitteth, &c. for if this were the cause, how cometh it to pass, that Saint Paul leaveth S. Peter vnsaluted, whom the Romanists affirm to have been at this time Bishop of Rome, would he write to the chief Church, and not salute the chief Pastor thereof: But hereupon it is strongly concluded and inferred, that Peter was not Bishop of Rome, nor at this time there, and whether at all or not is uncertain: which point shall be further handled among the controversies: But I insist upon Chrysostom's reasons, why S. Paul sendeth such ample salutations to the Romaness, more then to other.

Quest. 15. General observations concerning the greeting and salutation sent here by the Apostle.

1. Origen noteth the singular wisdom and discretion of the Apostle, that giveth unto everyone a several commendation, pro merito altus probus, alius charissimus, &c. one is according to his worthiness called approved, another well-beloved, another elect, another, laboring in the Lord.

2. Chrysostom showeth two ends why the Apostle doth thus. 1. ne invidiam pararet, least if he should praise some, and not others, it might procure envy. 2. ne socordiam & confusionem generaret, least it might engender sloth and confusion, if one should not be commended before another: so he both maketh them alacriores, more cheerful and willing to go forward, omitting nothing worthy of commendation in them, and others diligentiores, more diligent in stirring them up to follow their example.

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

4. Gryneus addeth, that these salutations, are species invocationis, kinds of prayer, showing, that one ought to pray for another.

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

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

1. As hitherto S. Paul had propounded examples to be imitated and followed, so now he showeth, whom they ought to decline and take heed of, Lyranus. and this admonition he reserveth to the last, that it might better be remembered.

2. He prayeth them to mark diligently, &c. 1. This charge of the Apostle belongeth unto the governors of the Church, & ad omnes credentes, and to all other believers, Origen: though specially it concern the Pastors. 2. and he useth the word 〈 in non-Latin alphabet 〉 , to mark or observe, because it falleth out oftentimes, socordia & incuria, by the sloth and carelessness of Pastors, that such false intruders do enter, Melancth. 3. and in that he would have them narrowly observed, he showeth their craft and subtlety, non enim palam conspiciendos se praebent, they do not show themselves openly, Oecum.

3. Which cause division and offenses. 1. Origen understandeth these to be all one, and interpreteth them to be dissensions contrary to peace. 2. Lyranus thinketh that the divisions are declinationes à fide, declinings from the faith: and scandals, which are occasion of ruin unto others. 3. some refer divisions to faith, and offenses to manners. 4. But the first are understood to be they which do corrupt the doctrine of the Church, such are heretics, the other they which violate the discipline of the Church, and give evil example, as schismatics, Pareus. 5. Chrysostom thinketh that the Apostle especially meaneth the Jews, which together with the Christian faith urged the ceremonies of the law, of whom as enemies to the Gospel, the Apostle often complaineth: but all other beside are noted, which were bringers in of corrupt doctrine.

4. Beside the doctrine. 1. Gwalther observeth well, that the Apostle forbiddeth not all dissensions, but such as are caused by innovation of doctrine: for there are some profitable divisions, quibus consensus in superstitione turbatur, whereby consent in superstition is hindered. 2. and Faius noteth well, that 〈 in non-Latin alphabet 〉 , here signifieth not only contrary, but beside: for that only is not forbidden which is directly contrary unto the doctrine received, sed si quid aliud, vel aliter introducitur, but if any other thing, or in other manner be brought in, which belongeth to doctrine: which S. Paul calleth, 〈 in non-Latin alphabet 〉 , to reach another doctrine, 1. Timoth. 1.3. which is not only when false doctrine apparently contrary to the truth is brought in, but when the pure doctrine is by human inventions adulterated, Beza annot. 1. Tim. 1.3.

5. The doctrine which ye have learned. 1. Chrysostom noteth, that he saith not, which I have taught, but which ye have learned, arguing hereby, permuniendum esse in ijs, quae accepissent, that they should continue in those things, which they had received. 2. But Tolets note is wide, he would have them constant, in doctrina fidei à principe Apostolorum Petro accepta, in the doctrine of faith received from Peter the Prince of the Apostles: both which assertions are untrue: for neither was Peter the Prince of the Apostles: he acknowledged Paul to be his equal, when he gave him 〈 in non-Latin alphabet 〉 , the right hands of fellowship: Gal. 2. and in the same chapter it is shown, that Paul rebuked Peter to the face, wherein he declared himself no whit inferior to Peter: And seeing Peter was the Apostle of the circumcision it is not like, that he should be the first Preacher to the Gentiles at Rome: Gorran is yet more equal, who doth not refrain this to the doctrine delivered by Saint Peter at Rome, but that which they had learned à veris Apostolis, from the true Apostles: see more of this qu. 19. upon the 1. chapter. 3. here the wisdom also of the Apostles appeareth, which speaking of the authors of those factions, yet concealeth their names.

6. Decline or avoid them. 1. that is such, qui scientes in id facinus prolabuntur, which willfully fall into this mischief: they which are seduced thorough ignorance, reduci in viam possunt, may be reduced into the way, and amended, Theophyl. 2. Chrysostom noteth further, he said not, aggredimini & manus conserite, assault him, and try it by hand strokes, but only shun him and decline him: for as Peter Martyr here inferreth, the Church hath no other sword beside excommunication: their cruelty and tyranny then is taxed, that will by force, sword, and fire, suppress those which they call heresies, not first discovering them by the word of God. 3. By declining here, 1. is not meant, that no disputation should be had with such, as Tolet: the Apostle showeth the contrary by his example, who disputed at Ephesus with the gainsayers, daily in the school of Tyrannus, Act. 19.9. 2. but we must decline thence eorum societatem vitando, both privately in avoiding their company: as John. 2.10. If any come, and bring not this doctrine, receive him not to house: Gorran: 3. and publicly he must be excommunicate. Tit. 3.10. Him that is an heretic reject after once or twice admonition: 4. and it is the Magistrates part also not to suffer such within his jurisdiction, but to cast them out: Osiander.

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

The Apostle showeth how such must be known: 1. by their hypocrisy, which is seen by the event, they serve not the Lord Jesus. 2. by the end which they propound, namely to serve their belly. 3. by the manner of their deceiving, they use deceitful and flattering speech. 4. by the object, whereupon they work, they seduce those which are simple.

1. They serve not the Lord Jesus: 1. whom they ought to serve, ration potestatis because of his power, he is the Lord, ration bonitatis, because of his goodness he is Jesus our Savior: Gorran: 2. these are they which pretend to be the servants of Jesus, and make as though nothing were more pleasing unto them, then the name of Jesus, which they take up often in their mouths, and yet they are enemies unto Jesus.

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

3. By fair speech and flattering. 1. The words are 〈 in non-Latin alphabet 〉 , which are thus distinguished: the first signifieth a fair speech, which intendeth an others profit, and meaneth nothing less, as Satan insinuated himself unto Eve, under a pretense of wishing her good: and in such speech, much is promised, and little performed: this is de rebus, concerning the things, which they persuade; the other is de personis, touching their persons, whom they flatter, they deceive by the one, and flatter by the other. 2. by blessing or benediction, 1. Origen understandeth, their flattering of men in their sins, vel permanere, vel proficere &c. they exhort them either to continue or go on in their sins: Erasmus thinketh it is put pro laudatione, for flattering praise & commendation. 2. they speak things pleasing unto men, and apply themselves to their humors, as Physicians, that minister things delectable, but not medecinable to their patientes. 3. and we may understand also, orationes, quas faciebant, &c. the prayers which they made and blessings over them, of whom they received anything: as Baals prophets wished prosperous success to Ahab, and the Pharisees under color of long prayer deuouted widows houses, Matth. 23. Hugo. 4. Haymo addeth further, that as they flatter some, sic detrahunt alijs, so they detract from others, that they may the better insinuate themselves. 5. But yet this forbiddeth not the Ministers of the Gospel, to use humanity in their speech, curiosity and bitterness of words must be avoided, as much as flattery: habeant comitatem, sed cum libertate coniunctam: they must show gentleness in speech, but joined with liberty, Calvin.

4. The hearts of the simple. 1. Not the innocent, as the vulgar latin readeth, and Haymo interpreteth, that they go about to seduce them, vt eorum innocentiam auferant, to take away their innocence: for they cannot be innocent, that are so easily seduced. 2. neither doth it signify such as are without fraud, sine dolo, and malice, Tolet: for one may be without fraud, and yet not simple. 3. Melancthon understandeth those, qui affectubus infatuantur, which are weak in their affections, and are as infatuate, that may easily be drawn unto hope, or fear, and such like. 4. but it signifieth those which are weak rather in judgment, then affection, qui minus circumspecti sunt ad cavendas frauds, which are not circumspect to take heed of fraud and deceit, Calvin: and so they are called 〈 in non-Latin alphabet 〉 , not evil, that is not suspicious, cautelous, but simple: they are so said, not evil, or innocent, harmless, non à puritate conscientiae, sed defectu industriae, not in the purity of their conscience, but in their want of industry and circumspection: Lyranus. as the Apostle describeth them, 2. Tim. 3. 6. They lead captive women laden with sins, &c. which are ever learning, and never come unto knowledge: They are simple then, not as innocent, for they are laden with sins, but as ignorant, and continually learning: such the wise man speaketh of, Prov. 17.15. The simple believeth every word.

5. Let now any indifferent man judge, if all these notes and marks of false teachers and seducers do not adhere and cleave as fast as pitch unto the seducing Popish Jesuits, or Iudasites rather. 1. They pretend the name of Jesus, and call themselves by his name, yet their doctrine and practice showeth, that they are not the servants of Jesus. 2. They grow rich, and turn all to their own commodity: in France, they could in few years bestow an 100. thousand crowns in the building of the Jesuits College at La-flesh, and an 100. thousand crowns more in revenue: witness Anti Cotton. 3. through their insinuating speeches, promising heaven for works worthy of hell, and with praising, yea adoring their ministers and instruments of mischief, they deceive and seduce many. 4. and especially they work upon carnal and ignorant persons, that have no knowledge in themselves, but altogether depend upon them for their instruction and direction in faith.

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

1. He doth speak of their obedience, some think to that end, vt bono exemplo essent alijs, that they should give a good example unto others, to decline false teachers, because they were in the eye of the world: Lyranus. 2. some will have it used as a reason, why they should take heed of false teachers, because they had professed their obedience and subjection to the faith: and therefore being subditi verae fidei & veris Apostolis, subject to the true faith, and true Apostles, they should not receive false doctrine, Gorran. 3. Origen thinketh that the Apostle subtiliter facilem & indiscretam Romanorum, obedientiam notat, doth cunningly note their facile and indiscreet obedience, how ready they were to be swaied, and therefore they had need to be admonished: so also Martyr and Pareus: but such facility in listening unto any teacher, had not been worthy the name of obedience. 4. Chrysostom thinketh, it is a preoccupation to prevent their suspicion, least they should have such an opinion of the Apostle as though he held them wavering, and unconstant, and easy to be carried away: and therefore he should say in effect, incautos alios alliciunt, they do entice others, that are not cautelous, but not you, Theophylact: your obedience is known well enough, but yet you had need to be admonished, Calvin: but this is not so fit, because the Apostle rather rendereth a reason of his former exhortation, as the words show, for your obedience, &c. then useth any preoccupation. 5. wherefore this sense is more agreeable; that although the Apostle had good experience already of their obedience, yet he would have them be constant, nolit eos gradu suo excidere, he would not have them fall from that degree of perfection, which they had already attained unto, but continue constant still in resisting of contrary doctrines: for the Apostle did foresee, that the Roman Church being once infected with error, would be dangerous to other Churches: Gwalther: as it is not sufficient for a matron to have been once chaste, unless she still continue: Osiander.

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

1. Origen thus understandeth it, to be wise unto good, is semper aliquid boni invenire, to find out always some good thing, as if we be hindered, that we cannot bring forth a good work, then to find out some good saying, if not that, then votum bonum, to make some good vow, or wish: to be simple in evil, that we be not crafty malum pro malo reddere, to render evil for evil: to the same purpose Severianus in Oecumenius: to be wise to do good, is to provide, ne nobis noceatur, that we be not hurt, to be simple in evil, that we offer no hurt to others.

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

3. But this sentence rather is to be understood, according to the present argument: that the Apostle would have them wise, in discerning of true doctrine from false, but simple in devising of evil: which is agreeable to that saying of our Blessed Savior, they should be wise as serpents, innocent as doves, and of S. Paul, 1. Cor. 13. that they should be children in maliciousness, but not in knowledge: this sense the words themselves favor: the simple are called 〈 in non-Latin alphabet 〉 , that is without any mixture of evil, of the word 〈 in non-Latin alphabet 〉 , to mingle, and the privative α, though some will have it derived of 〈 in non-Latin alphabet 〉 , an horn, such an one, as is without horns, that is, hath no power to do hurt; so then he is simple and sincere to evil, that neither hath cunning to sophisticate the truth, and to bolster out false doctrine, neither to work mischief.

4. But yet this place maketh nothing at all for ignorant simplicity, for it must be joined with wisdom, and there is no wisdom without knowledge: the Popish simplicity then joined with gross ignorance, which the Jesuits require in their disciples, is not the simplicity, which S. Paul speaketh of: Martyr.

5. Origen here moveth a question, how one and the same man, may be said both to be wise, and yet simple: and he answereth, that this may well be in diverse respects: as one may be wise toward God, and yet a fool to the world: as here in the world, he that is skillful in one art, may be yet simple in another: as sapientissimus Grammaticus, &c. a wise Grammarian, may be simple in the carpenters trade, and a good Pilot of a ship may be ignorant in Physic.

Quest. 20. How the God of peace shall tread down Satan.

1. The God of peace. 1. This is a good reason, to stir them up to vigilancy against false teachers, from the hope of victory. 2. he calleth him the Lord of peace, to show, that qui pacem amat, he that loveth peace, will dissolve whatsoever destroyeth it: Chrysostom. 3. and God shall do it, they must not be confident upon their own strength: neither yet must they be slouhtfull, they must use vigilancy.

2. Shall tread. 1. The vulgar Latin readeth in the imperatiue, tread, and so Chrysost. saith it is both prophetia & precatio, a prophecy, and a prayer, but in the original it is put in the future tense. 2. he saith not, shall subdue, but shall tread down or crush: Chrysost. that is, shall so keep him under, as then he shall not prevail against the members of Christ. 3. and here there is an allusion to the first promise made to Eve, that the seed of the woman, should break the serpents head. 4. this victory is not perfect here, but the perfect conquest shall be in the next world, Martyr. 5. Origen noteth well, that God is said suscitare Sathanam negligentibus, conterere studiosit, to raise up Satan or an adversary to those which are negligent, as he is said to have stirred up Satan an adversary to Solomon, 1. King. 11.14. and to crush Satan unto the diligent.

3. Satan. 1. Chrysostom understandeth the deceivers, which are adversaries (for so the word Satan signifieth an adversary ) but chiefly, the devil, qui ad ista ducem agit, who is their ringleader. 2. & Origen doth draw it to particulars, as si quis agonē susceperit castitatis, if any strive for chastity, if he continue, God shall vanquish under him the spirit contrary to chastity, and so likewise in the fight of faith, of patience, and such like.

4. Shortly. 1. Some refer it to the day of judgment. 2. Ambrose to Paul's coming to Rome. 3. Tolet thinketh this was fulfilled in Constantine, who overthrew idolatry. 4. but even then presently this was in part fulfilled: God gave the Romans constancy both against the Roman persecutors, and spiritual wisdom against false teachers.

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

1. As the Apostle began his Epistle with grace and peace, so he endeth it, as c. 15.33. he saith, the God of peace be with you: and here he saith, the grace of our Lord Jesus: which words he repeateth again v. 24. (though Origen and Ambrose have them but once) which is not a vain repetition, but thereby the Apostle showeth the necessity of the grace of Christ, which he so often prayeth for: and further he showeth herein a fatherly affection, as the manner of a loving father is, to bid his children farewell again and again, and being both to take his leave, saepe ad colloquium convertitur, doth return often to his colloquy with them: and this benediction is there repeated because of the salutatious of the brethren, which he sendeth, ending in the same form, as the Apostles doth, Gorran.

2. Whereas S. Paul 1. c. 7. doth ascribe this grace to God the father, and to Jesus Christ, but here he maketh mention only of Jesus, Origen observeth well, that it is vna atque eadem gratia, one and the same grace: for as the father hath life in himself, and hath given unto the Son to have life in himself, so, gratiam quam dat pater, dat & filius, the grace which the father giveth, the Son giveth also. This then is an evident argument, of an equality of power and goodness, in the father and the Son.

3. Chrysostom doth here enforce an argument from the greater to the less; that if when they were enemies, they were freed by grace, and redeemed from Satan, much more, amici facti, being made friends, shall they have grace to be delivered from less dangers: thus far Chrysostom well: but his other note here is dangerous, that whereas before he spake of their obedience, and now turneth unto God by prayer, showing that we had need of both, & quae divinitus dantur, & quae à nobis sunt, as well those things, which are given of God, as which are of our selves: for we have nothing of our selves, all is of God. Therefore Origen's note is here to be preferred, sciendum, quod omne, quod homines habent à Deo gratia est, we must know, that all which a man hath, is of God and grace, nihil habet ex debito, he hath nothing of debt, for who hath given unto him first, &c.

4. By grace here, 1. neither is understood that grace, which the Apostle should bring unto them at his coming, which he wisheth unto them now: for he speaketh of immediate grace from Christ. 2. nor yet only the grace, whereby we were first reconciled unto God, that they might continue therein, as Osiander. 3. but thereby is signified, both the favor of God, and the effects thereof, the graces and gifts of the spirit, Martyr: and whatsoever the elect have by grace from God, as faith, hope, remission of sins, Haymo.

5. This salutation, the grace of God, &c. S. Paul was wont with his own hand to write in the ende of every Epistle, whereby it was discerned, whether it were his epistle or an others: as he himself saith, 2. Thess. 4.17. The salutation of me Paul with mine own hand, which is the token in every Epistle, so I write: hereby then this epistle to the Romans, is discerned to have been written by S. Paul; that whereas the rest of it was set down from S. Paul's mouth by his Scribe, this salutation was extant under his own hand.

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

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

2. The Apostle sendeth greeting from others, not that he needed in himself their testimony, but he doth it partly to continue amity and love between the brethren, that they might be joined in good will, though they were divided in place: as also in respect of the Romans, that his Epistle having the consent of the whole Church, might be of the more weight, not in it self, but in regard of their weakness.

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

4. Then follow the other. 1. Lucius, whom Origen and Haymo think to have been S. Luke, the inseparable companion of Saint Paul: of whom he maketh mention in 3. places: Col. 4.14. 2. Tim. 4.11. Phil. 2.4. and here he is called Lucius after the Roman inflexion: but it is more like to be Lucius of Cyrene mentioned Act. 13.1. who is their numbered among the Prophets at Antioch. 2. Iosan was S. Paul's host at Thessalonica, that endured so much for him, Act. 17.5. 3. and Sosipater, as Origen thinketh is that Sopater of Berea, which accompanied S. Paul sailing into Syria, Act. 20.4. 4. these three are called Saint Paul's kinsmen, not only because they were natione Iudaei, Jews by nation, for so as Origen saith, all the believing Jews were his kinsmen, to whom he notwithstanding giveth not this title: neither yet because they were of the same faith, Gorran, and as Origen thinketh, this consanguinity, ex baptismo intrabat, came in by baptism: but it seemeth they were sanguine iuncti, near in consanguinity unto Paul, yet so, as that they were joined in religion: for otherwise Saint Paul would not have made mention of them: Theophyl. whereby it is evident that Saint Paul had illustrem familiam, a famous stock, that findeth of his kindred in diverse places.

5. I Tertius, &c. 1. this Tertius was Saint Paul's scribe, who did write it from S. Paul's mouth as he endited it: he is Tertius, which signifieth, the third, non numero, sed nomine, not in number, but in name, Ambrose. 2. he put in his name by Saint Paul's license: Lyranus. whereby we see, that the labors and ministry of the faithful are not forgotten with God: as here the name of this Tertius is eternized to posterity for his faithful ministry and service to Saint Paul, and to the whole Church, in writing his Epistles. 3. neither as Chrysost. observeth, did he make mention of himself, to get praise, but rather by this his service to insinuate himself into the love of the Romans. 4. these words in the Lord, may have a treble sense, either to join them with his name, I Tertius in the Lord, that is, of the faith of Christ, Gorran: or I have written in the Lord, for the Lord's cause: or, I salute you in the Lord, and this last sense is the fittest, Beza.

6. Gaius. 1. Ambrose thinketh that this was he, unto whom S. John wrote his third Epistle: which may seem probable, because he is also there commended for his great hospitality, as here: yet Pareus thinketh he was not this Gaius, because S. John wrote long after S. Paul: but this letteth not, all falling out in one age. 2. Origen thinketh this was that Gaius, who was baptized by S. Paul at Corinth, 1. Cor. 1.14. 3. but, he cannot be that Gaius, as Pareus thinketh, who was one of S. Paul's companions, mentioned Act. 20.4. for that Gaius is said to be of Derbe: therefore I consent rather with M. Beza and Tolet, that there were three of this name, one of Derbe, Act. 24.4. another a Macedonian, Act. 19.29. the third of Corinth, whom S. Paul baptized, 1. Cor. 1.14. 4. If he had been only S. Paul's host, it had been a singular commendation, for no doubt the Apostle, according to Christ's rule, did dignum exquirere hospitem, seek out a meet host to sojourn with, Chrysost. but he was a common host of all the brethren, that passed that way. 5. Origen saith, it was received tradition maiorum, by tradition from their Elders, that this Gaius was Bishop of Thessalonica: Lyranus saith he was Bishop of Corinth: of these reports there is no great certainty.

7. Erastus the steward of the city. 1. The word is 〈 in non-Latin alphabet 〉 , which properly signifieth a steward: the vulgar Latin calleth him arcarius, the cofferer: but here diverse notations are given of this word, arcarius: some derive it ignorantly, of archos, which signifieth a Prince, or the chief, gloss interl. or of ab arce, of the castle of the city which he kept, Hugo: or of arca, a cheft, where the acts and writings of the city were kept, Lyranus. the chamberlaine, Genev. or the common treasurer of the city, Gorrh. and so Chrysostom taketh him to have been the quaestor aerarius, the treasurer or receiver: Beza, and the Syrian interpreter think he was the Procurator or gouerner: so also Theophylact: but he was more like to be the steward, or annonae praefectus, that made provision for the city, he that had the laying out of the money for the common use, and received the rents of the city, Haymo: Origen maketh a spiritual sense, that he was steward of that city, cuius artifex Deus, of the which the builder is God. 2. This city, some take to be Athens, Hugo: Origen leaveth it in doubt, what city it should be, because no name is expressed: but it was Corinth the city, where S. Paul wrote this epistle. 3. This is that Erastus, whom S. Paul saith he left at Corinth, 2. Tim. 4.20. namely to attend upon his office: yet he sometime ministered unto Paul, as he was sent with Timothy into Macedonia, Act. 19.21. his riches, and office were no impediment to his calling.

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

23. Quest. Of the doxology, that is, of ascribing glory unto God, wherewith the Apostle concludeth his Epistle in general.

1. Concerning the order and placing thereof; Origen observeth, that wicked Marcion the heretic, who had corrupted the Apostles writings, putting in and out at his pleasure, had quite cut off these two last chapters from this epistle: beside there is another difference among the Orthodoxall Expositors: for some do place this doxology in the ende of the 15. chapter, immediately after these words, Whatsoever is not of faith, is sin: and so Chrysostom doth treat of it in that place, but Origen placeth it here.

2. Chrysostom observeth this to be the Apostles holy manner, to shut up and conclude his exhortations with prayer: for it belongeth unto a teacher, non solum sermon instruere, not only to instruct by speech, but to entreat also the divine help.

3. Three arguments the Apostle coucheth together, whereby he setteth forth the praise of God: his power, in being able to confirm them: his wisdom, in keeping secret the great mystery for many years, and manifesting it now: his goodness, in revealing the same, and making it known unto the Gentiles.

4. But concerning the reading of this place, it hath much troubled interpreters, how it should be joined together in a good construction: because in the last verse, it is added, To whom be praise thorough Jesus Christ: which cannot hang upon this clause, v. 25. to him that is of power, &c. Erasmus thinketh it were great impudency to put out the relative 〈 in non-Latin alphabet 〉 , to whom, which is found in the most Greek copies: and therefore he professeth, he cannot tell what to think, but that the Apostle after his manner, orationem imperfectā, &c. brought forth here an imperfect speech. But 1. this were no such boldness or impudency, as Erasmus thinketh: for neither hath the Syrian interpreter that relative, nor yet the Complutensian copy, which Beza followeth. 2. Augustine, as he is cited by the ordinary gloss, will have the word, praise or glory, to be twice supplied, in this sense: to him, that is of power, &c. be praise and glory, to whom be all praise: but this were a superfluous supply. 3. Chrysostom, howsoever he readeth that word in his text, yet he omitteth it in his comment: lectionis haec est consequentia, this is the consequence and coherence of the reading, and sense: to him, that is of power, &c. be glory: so also Ambrose: Lyranus interpreteth, cui, to whom, that is to Christ: Tolet, cui, that is, ipsi, to him: but yet the sense and the words should not hang well together.

4. Wherefore, I think with Beza, that this particle 〈 in non-Latin alphabet 〉 , to whom, is a pleonasme, a filling or superfluous word, according to the manner of the Hebrew tongue: as he giveth instance of the word 〈 in non-Latin alphabet 〉 , himself, used superfluously, Eph. 3.21. 1. Pet. 2.24. but Pareus giveth a fitter instance, Hosh. 10.7. succisus est Samariae rex eius, the king of Samaria, of it, is cut off: and so in this place, this word, to whom, may abound, and be superfluous, but the sense and coherence is that which Chrysostom followeth.

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

There are four parts of this description, containing the four causes thereof. 1. the material cause, or object, which is Jesus Christ. 2. the form, revealed now by the Scriptures of the Prophets, before kept secret. 3. the author and efficient, at the commandment of God. 4. the ende, for the obedience of the Gentiles.

1. According to my Gospel, and preaching of Jesus Christ. 1. he calleth it his Gospel, because he was the minister of it, as our Savior calleth it, their word, Job. 17.20. which shall believe thorough their word: the Gospel he nameth the word of the Apostles. 2. the preaching of Jesus, some take actively, as Chrysostom, quem ipse praedicavit, which he preached: so also the interlinear. gloss, à qua non discordat, &c. from the which the preaching of Christ disagreeth not: but it is rather taken passively, for the Gospel preached concerning Christ, as it is taken, c. 1.3. and so the Syrian interpreter translateth, and withal it showeth Christ to be the author of S. Paul's preaching: he was minister, Christus magister, the minister, and Christ the Master, Lyranus. Gorran. and so Origen, praedicatio Pauli, est praedicatio Christi, the preaching of Paul, is also the preaching of Christ as he saith, 2. Cor. 13.3. seeing ye seek experience of Christ, that speaketh in me.

2. By the revelation of the mystery. 1. This mystery is not to be restrained to the calling of the Gentiles only, but to be understood of the whole doctrine of the Gospel, concerning the Trinity, the incarnation of the Son of God, and such like: which although they were in some sort made known in the Old Testament, yet then but obscurely, that in respect of the clear light of the Gospel, they were but as a mystery. 2. Origen here understandeth one thing by the preaching of Christ, which belonged unto the faithful, another, by the revelation of the mystery, which was manifested but to a few, unto such, as capaces esse possunt scientiae Dei, may be capable of the knowledge of God: but the Apostle saith, this mystery is made manifest among all nations, therefore not to a few, but unto all believers. 3. Kept secret, or in silence, not that either the Prophets knew not what they prophesied: for as Origen saith, si Prophetae non intellexerunt, ea quae dicebant, non erant sapientes, if the Prophets understood not the things they said, they were not wise: not yet, that the Prophets knew these things, sed non licebat profere alijs hominibus, but it was not lawful to bring them forth to others, as Origen: but it is spoken comparatively, that although these things were revealed in some part to the Prophets, yet ration praesentis lucis, in respect of the present light of the Gospel, these mysteries were kept secret, and hid, Par. 4. by the everlasting times, 〈 in non-Latin alphabet 〉 , we understand not with Haymo, tempora aeterna quae praecesserunt mundi exordium, the infinite times which went before the beginning of the world: for they could not then be said to be kept secret or in silence, seeing there were none, to whom they should then be uttered: and whereas Tolet would justify this sense, by that place, 1. Cor. 2.7. We speak the wisdom of God in a mystery, e • en hid, which God had determined before the world, &c. there is great difference between these two places: for there the Apostle useth the word 〈 in non-Latin alphabet 〉 , determined, and the preposition 〈 in non-Latin alphabet 〉 , which signifieth before, but here he saith only 〈 in non-Latin alphabet 〉 , which was kept in silence: therefore this place is better explained by that other, Ephes. 3.5. which 〈 in non-Latin alphabet 〉 , in other ages, was not opened: the Apostle then by these long and eternal times, understandeth the ages past: quod fuit occultum ab initio temporis, which was hid from the beginning of time, Hugo: from the beginning of the world: for the Greek word 〈 in non-Latin alphabet 〉 , which answereth to the Hebrew gholam, doth not always understand a time simply without beginning or end, but according to the matter whereunto it is applied.

3. But now is opened among all nations, &c. by the Scriptures, &c. 1. here the efficient cause is shown, with the instrumental means, the prophetical Scriptures: Tolet referreth this nunc, now, to the times of the Prophets, and he understandeth totum tempus creatum, all the time created: but if this mystery had been opened then, S. Paul should speak contrary to himself, Ephes. 3.5. in other ages it was not opened: therefore Lyranus better interpreteth, the Scriptures of the Prophets Apostolis reseratas, opened to the Apostles, as Luk. 24. Christ opened the sense of the two disciples to understand the Scriptures, in illis propheticis Scriptures praedictum est, &c. that is, foretold in the prophetical Scriptures, which we see fulfilled in the Gospel: Calv. Christus concionum argumenta sumpsit, &c. Christ took the argument of his sermons out of Moses and the Prophets. 2. and the Apostle wisely maketh mention here of the Prophetical Scriptures, both to give contentment to the believing Jews, that were addicted to the law: be not afraid, least thou shouldst go from the law, in receiving the Gospel, atqui hoc exigit lex, this is that which law it self, and the Prophets require, Chrysost. and beside this is added, ne Evangelium, quasi novum, & à veteri lege dissidens, least the Gospel should be suspected as new, and dissenting from the law.

At the commandment of the eternal God. 1. Haymo referreth it to the commandment of Christ, given to his Apostles, go and preach the Gospel to every creature, but it signifieth more, the everlasting ordinance and appointment of God, aeternaliter disposuit, qua fierent in tempore, he disposed from everlasting, the things which should be done in time, Lyranus. so Chrysost. olim praefinitum erat, nunc autem apparuit, it was appointed before, but appeared now. 2. so here the Apostle curiosis quaestionibus ianuam claudit, doth shut a door against all curious questions: least any man should inquire, why the mystery of the Gospel was kept secret and hid so long, the Apostle sendeth us to the secret counsel and determination of God. 3. God is called eternal, as a title peculiar unto himself: that is truly eternal which is without beginning and ende: and whereas other things are immortal, as Angels, and the soul of man: yet this difference there is, it is one thing non mutari cum possit mutari, not to be changed, when it hath yet a possibility to be changed, another, non posse prorsus mutari, not to have any possibility to be changed at all, which only belongeth unto God, to be of an immutable nature, gloss. ordinar.

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

Quest. 25. Of the doxology it self, to God only wise, &c.

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

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

3. Glory. 1. Lyranus readeth honor, and glory, which he thus distinguisheth, that honor, is a reverence exhibited as a testimony of ones virtue: but glory, is an honor exhibited coram multis, before many: but here there is no use of this distinction: for in the original there is found only 〈 in non-Latin alphabet 〉 , glory. 2. this ascribing of all glory unto God signifieth a threefold act: one in respect of God, to glorify him in his wisdom, in wondering at the depth thereof, glorificat illum denuo stupefactus, he doth glorify him, being again astonished at these incomprehensible mysteries, Chrys. as S. Paul crieth out in admiration of the unsearchable depth of God's wisdom, Rom. 11.33. then in our selves, there is our rejoicing, and thanksgiving unto God: glory, is clara cum laude laetitia, a clear kind of rejoicing with praise, gloss. as the Apostle saith, Rom. 7.25. I thank my God, &c. the third act is in respect of others, that they may come to the knowledge of the Gospel, and so set forth the glory of God: as the Apostle saith, Eph. 3.10. That by the Church may be known the manifold wisdom of God.

4. Thorough Jesus Christ. 1. which some refer to the former words, to the only wise God, that is, to Jesus Christ, gloss. interlin. but Jesus Christ is here distinguished from the only wise God, as being a distinct person. 2. Origen referreth it to the eternal generation of Christ, because God the Father, genuerit sapientiam Iesum Christum, hath begotten the true wisdom Jesus Christ, and so he declareth God to be only wise. 3. Hugo referreth it to the preaching of Jesus Christ, and those things which were done by him in the flesh, by the which he declareth God to be only wise. 4. Haymo, because by Christ, manifestatum est mysterium Trinitatis, the mystery of the Trinity was manifested. 5. Chrysostom joineth it to the first words, v. 25. to him that is able to establish you, &c. by Jesus Christ, &c. 6. But it is better coupled with the words following, be glory: whereby the Mediatorship of Christ is commended, that we are by his Mediation made partakers of those benenefits, Calvin: and beside our praise and thanksgiving, cannot be accepted of God, but thorough Christ, Osiander: as the Apostle useth to say, I thank my God thorough Jesus Christ, Rom. 1.8. chap. 7.25.

5. For ever. 1. the vulgar Latin readeth in secula seculorum, forever and ever, but in the original, it is only 〈 in non-Latin alphabet 〉 , in secula, forever: though the Syrian read it as the Latin doth. 2. but the sense is the same: and howsoever here the Greek so readeth not, yet in other places, as Rev. 5.13. we find the word doubled, in seculo seculorum, forever & ever, or for age after age, as we say world without end: as Origen saith, it is the manner of scripture immensitatem temporum per hoc designare, thus to set forth the immensity and infiniteness of time: and it is all one as if the Apostle should have said, in omnia futura secula, for all the ages to come, honor and glory be given unto God, Haymo. 3. And as this glory & praise is here set forth by the immensity of time, it never shall have end: so two other circumstances of the like infiniteness and immensity are elsewhere added, as Revel. 5.13. all creatures in heaven and earth do join together to give praise unto him, that sitteth upon the throne: and they give praise, honor, glory, power, that is, all, and all manner of praise.

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

v. 27. Amen. 1. This word Amen, as Augustine observeth is neither Greek nor Latin, but an Hebrew word, and signifieth truth, or it is true, which word is retained in all languages, as Augustine coniectureth, ne vilesceret nudatum, that it should not being made bare (by interpretation) become more vile, and therefore the interpreter keepeth the original word, vt honorem haberet velamenti secreti, to give honor to the veiled secret: other reasons also may be yielded hereof, as herein the consent of nations is testified in the worship of God: and beside, this remainder of the holy tongue, all nations speaking the language of Canaan, as it is prophesied, Isaiah 19.18. is a pledge unto the Gentiles of the calling and reuniting of that nation, from whence they received their first faith, namely, the Jews. 2. Haymo thinketh that this word, is iuramentum vel affirmatio, an oath or affirmation: but the first it is not: it is only a constant and earnest asseveration of the truth: it were hard to say, that our blessed Savior when he used to say Amen, Amen, as he did often, did swear, or take an oath.

3. There was a double use of this word Amen: for it either showeth the approbation of the judgment, that the things spoken are true, as Origen saith here, vera & fidelia esse signat, quae scripta sunt, it showeth the things to be faithful and true which are said: and in this sense the Apostle saith, that all the promises in Christ are yea, and Amen, 2. Cor. 1.23. or it showeth the desire of the heart, and consent of the will unto the prayers and blessings pronounced: as the people used at the giving of thanks to say Amen, in the Primitive Church, 1. Cor. 14.16. as Justinus also testifieth in the ende of his second apology for the Christians: and so also Jerome, praefat. in 2. lib. epist. ad Galat. saith, that in the Churches at Rome, audiri veluti coelesti tonitru, populum reboantem Amen, that the people is heard founding Amen, as a thunder from heaven: and Chrysostom more particularly showeth the manner, how they said Amen, illud in seculo seculorum, qui finis precum est, audiens, Amen non dicit, the people hearing these words, forever and ever, which is the end of the prayers, cannot say Amen, if he understand not: so Amen was added in the ende of their prayers and thanksgiving to express the common voices and desires of the people, and their hearty consent to that which was prayed for: so Calvin observeth well, upon that place, 1. Cor. 14.14. this word Amen, est nota confirmationis tam asserendo quam optando, is a note of confirmation both in affirming and in wishing: and it showeth, that the prayer conceived by the minister, whereunto the people answer, Amen, omnium esse communem, to be common to all.

4. Hugo Cardinal hath a pretty observation upon that place, that Amen, in the law, was answered unto the maledictions and curses pronounced, Deut. 27. v. 15. to the ende, but not to the blessings, as may be seen, Deut. 28. v. 1. to v. 8. but in the Gospel, Amen is said to blessings, and not to curses.

5. But that is a ridiculous observation of the Carnotensian Canons, that upon that place of the Apostle, where it appeareth that it belonged only unto the idiore and unlearned to say Amen, hereby they would confirm their blind custom, that none say Amen, because their Church in the beginning consisted of noble and learned persons, there was none unlearned among them: to the which it may be answered, that there Church could not be more perfect then the Primitive Church, wherein the people said Amen: and how perfect soever a Church is, there must be order, that one pray in the name of the people, and the rest say Amen: and Hugo saith well, modo videtur quod satis possunt illud resumere per contrarium, but now it seemeth that they may rather resume and take up the contrary custom, &c. to say Amen, his meaning is, because there are none but unlearned there.

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

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

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

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

4. Places of Doctrine.

5. Places of controversy.

6. Moral observations.

General Questions out of the whole Book.

Quest. 1. Of the word Testament, what it signifieth, and of what things it must be understood.

2. qu. Of the diverse significations of the old and New Testament.

3. qu. Of the books of the New Testament, their number, and authority.

More special questions out of the whole Book.

1. qu. Whether S. Paul were the Author of this Epistle.

2. qu. Of the birth, the life, acts, and death of S. Paul.

3. qu. Of S. Paul's place of birth.

4. qu. Whether S. Paul were noble by birth.

5. qu. Whether S. Paul were brought up in the learning of the Greeks.

6. qu. Of the years of the reign of the Emperors of Rome unto Nero, under whom S. Paul suffered.

7. qu. In which year after the passion of Christ Paul was converted.

8. qu. At what age S. Paul was converted.

9. qu. How long S. Paul after his conversion, was ravished in spirit, and taken up into Paradise.

10. qu. At what time Paul was first in bonds, and of his going to Jerusalem, how oft he went thither, before he came into bonds.

11. qu. Of Paul's being in bonds first at Cesarea, and afterwards at Rome.

12. qu. Whether S. Paul was set at liberty, after he was prisoner at Rome, and where he bestowed himself afterwards.

qu. 13. In what year after the passion of Christ, and of Nero his reign, S. Paul was put to death at Rome.

qu. 14. Of Paul's person, and of the manner and place of his death.

qu. 15. What moved Nero to put the holy Apostle to death.

qu. 16. Of the epistles of S. Paul, the number of them.

qu. 17. Of the order of time, wherein S. Paul's several Epistles were written.

18. qu. That it is no point of curiosity, but a thing very requisite, to know the diverse times of the writing of S. Paul's Epistles.

19. qu. Of the order of placing the Epistles, and why this to the Romans is set first.

20. qu. Unto whom this Epistle to the Romans was written, and from whence.

21. qu. Of the excellency, and worthiness of this Epistle.

Questions upon the first Chapter.

Quest. 1. Why Paul setteth his name before this Epistle.

2. qu. Of the two names of the Apostle, Saul and Paul, what they signify.

3. quest. Upon what occasion the name Saul was turned to Paul.

4. qu. At what time the Apostles name began to be called Paul.

5. qu. In what sense Paul calleth himself the servant of Jesus Christ.

6. qu. How Paul calleth himself a servant, seeing Christ saith, I will not call you servants, John. 15.15.

7. qu. How S. Paul saith, called to be an Apostle.

8. qu. Of the office, and calling of an Apostle, what it is.

9. qu. Divers points, wherein consisteth the excellency of the Apostleship.

10. qu. How S. Paul is said to be set, or put apart for the Gospel of God.

11. qu. Of the description of the Gospel.

12. qu. Whether the Gospel be comprehended in the Old Testament.

13. qu. How Christ is said to be made of David after the flesh.

14. qu. How it can be shown that Christ was borne of the seed and posterity of David.

15. qu. Whether Christ descended of David by Solomon, or Nathan.

16. qu. Of the meaning of these words, v. 4. declared mightily to be the Son of God, &c.

17. qu. Of the meaning of these words, declared to be the Son of God in power.

18. qu. Of these words, according to the spirit of sanctification, v. 4.

19. qu. Of these words, by the resurrection of the dead.

20. qu. Of these words, v. 5. By whom we have received grace, and Apostleship.

21. qu. Of the persons, whom the Apostle saluteth, To all you, that be at Rome, &c.

22. qu. What the Apostle understandeth by grace, and peace, v. 7.

23. qu. Of Paul's giving of thanks for the faith of the Romans, which was published abroad, v. 8.

24. qu. How the faith of the Romans was published through the world.

25. qu. Of the singular faith of the Romans.

26. qu. Whether the Church of Rome, were first founded by S. Peter.

27. qu. The place, Act. 28.21. reconciled.

28. qu. Whether this be an oath, God is my witness, v. 9.

29. qu. Whether it be lawful to swear, and upon what occasion.

30. qu. How Paul is said to serve in the spirit.

31. qu. What prosperous journey the Apostle meaneth, v. 10.

32. qu. Whether S. Paul needed to be mutually strengthened by the faith of the Romans.

33. qu. Of the impediments whereby Saint Paul was letted to come unto the Romans.

34. qu. Why S. Paul expresseth not the cause in particular, what letted him.

35. qu. Whether Saint Paul's desire to go to Rome, being therein letted, were contrary to God's will, and so sinned therein.

36. qu. How S. Paul, was a debtor unto all, v. 14.

37. qu. Whom S. Paul understandeth by the Grecians, and Barbarians.

38. qu. How Paul is not ashamed of the Gospel, v. 16.

39. qu. What the Gospel, or Evangel signifieth.

40. qu. Of the definition of the Gospel, It is the power of God unto salvation, to everyone that believeth.

41. qu. Of the difference between the Law and the Gospel.

42. qu. Why the Jews are named before the Grecians, v. 16.

43. qu. The justice, or righteousness of God is revealed: what justice the Apostle meaneth.

44. qu. Of the meaning of these words, v. 17 is revealed from faith to faith.

45. qu. Whether the Apostle doth rightly cite this place out of the Prophet, The just by faith shall live.

46. qu. Whether S. Paul in citing this saying, followeth the Prophets sense.

47. qu. How the wrath of God is said to be revealed from heaven, against all unrighteousness.

48. qu. What it is to withhold the truth in unrighteousness, v. 18.

49. qu. What the Apostle meaneth by these words, v. 19. That which may be known of God, is manifest in them.

50. qu. Of the ways and means, whereby the Lord doth manifest himself unto men.

51. qu. What invisible things of God the Apostle speaketh of, and how they are made known unto us.

52. qu. Of the knowledge which the Philophers had of God, and by what means they attained unto it.

53. qu. How other Scriptures, that deny all knowledge of God unto the wicked, agree with this place of S. Paul.

54. qu. Of the meaning of these words, that they should be inexcusable, v. 20.

55. qu. Whether there is any natural knowledge of God in man.

56. qu. Whether the natural knowledge which the Heathen had of God, was sufficient unto salvation.

57. qu. Whether any of the Philosophers were saved, by that natural knowledge, which they had of God.

58. qu. Seeing that the natural knowledge which the Heathen had, was not sufficient unto salvation, how are they thereby made inexcusable.

59. qu. v. 21. How the Gentiles are said to have known God, and yet glorified him not as God.

60. qu. v. 21. How the Gentiles did not glorify God, neither were thankful, but became vain.

61. qu. How the Gentiles changed the glory of God, into the image of men and beasts, v. 23.

62. qu. Of the diverse kinds of idolatry among the heathen, in worshipping the images of men and beasts, v. 23.

63. qu. Of the gross idolatry of the heathen, in worshipping the images of men & beasts, v. 23.

64. qu. How God is said to have delivered them to their own hearts lusts, v. 24.

65. qu. How the Gentiles are said to defile their bodies in themselves.

66. qu. How they worshipped the creature, rather then the Creator.

67. qu. Of the unnatural sins of the heathen.

68. qu. How one sin is punished by another, upon these words, And received in themselves such recompense of their error, &c. v. 27.

69. qu. How the Gentiles are said, not to regard to know God, v. 28.

70. qu. What it is, to be delivered up to a reprobate mind.

71. qu. General observations out of the Catalogue of the sins of the heathen, reckoned up by the Apostle, v. 29, 30.

72. qu. Of the order observed by the Apostle, in the particular enumeration of the sins of the Gentiles.

73. qu. Of the particular sins of the Gentiles here rehearsed by the Apostle.

74. qu. Of the true reading of the last verse. 31. and the meaning thereof.

75. qu. What a dangerous thing it is to be a favorer, and procurer of sin in others.

76. qu. How one may be accessory to an others sin.

77. qu. Whether all the Gentiles were guilty of the sins which are here rehearsed by the Apostle.

Questions upon the second Chapter.

1. qu. To whom the Apostle here speaketh, Wherefore thou art inexcusable, O man.

2. qu. Whether one offend in judging another, wherein he is guilty himself.

3. qu. Of these words, v. 2. We know that the judgment of God is according to truth.

4. qu. Whether a Judge be bound herein to be like unto God, to judge according to the truth, which he knoweth.

5. qu. Of the reasons, why the Lord useth patience and forbearance towards sinners.

6. qu. Whether the leading of men to repentance by God's long suffrance, argueth that they are not reprobate.

7. qu. How the bountifulness of God in leading men to repentance, and the revelation of his wrath spoken of ch. 1.18. may stand together.

8. qu. How God is said to harden the heart, seeing the wicked do harden their own hearts.

9. qu. Whether hardness of heart, and final impenitence, be a special kind of sin.

10. qu. Whether it stand with God's justice to punish twice for the same sins.

11. qu. Whether everyone shall be rewarded according to his works.

12. qu. How it standeth with God's goodness to punish evil, with evil.

13. qu. Of the true reading of the 7. verse.

14. qu. What the Apostle meaneth by patience of good works.

15. qu. What glory, honor, and immortality, the Apostle speaketh of, v. 7.

16. qu. How it standeth with God's justice to punish eternally sin temporally committed.

17. qu. How eternal life is to be sought.

18. qu. Whome the Apostle meaneth, by contentious, and such as disobey the truth.

19. qu. Of the punishment due unto the wicked, indignation, wrath, tribulation, anguish, &c. v. 8.

20. qu. Why the Jew is set before the Grecian.

21. qu. What Jews and Gentiles the Apostle here meaneth.

22. qu. Of the diverse acception of the word person, v. 11.

23. qu. How God is said, not to accept the persons of men.

24. qu. Of the meaning of these words, v. 22. As many as have sinned without the law, shall perish without the Law.

25. qu. Of the occasion of these words, v. 13. The hearers of the Law are not righteous before God, but the doers shall be justified.

26. qu. Of the meaning of these words, Not the hearers of the Law, &c. but the doers shall be justified, v. 13.

27. qu. How the Gentiles which had not the Law, did by nature the things contained in the Law.

28. qu. How anything can be said to be written in the heart by nature, seeing the mind is commonly held to be as a bare and naked table.

29. qu. Of the Law of nature, what it is.

30. qu. What precepts the law of nature containeth, and prescribeth.

31. qu. What the law of nature was before and after man's fall, and wherein they differ.

32. qu. Whether the light of nature, though much obscured, can altogether be blotted out of the mind of man.

33. qu. Whether ignorance of the law of nature in man doth make any way excusable.

34. qu. That the light of nature is not sufficient of it self to direct a man, to bring forth any virtuous act, without the grace of Christ.

35. qu. Of the testimony of the conscience, & the accusing or excusing of the thoughts.

36. qu. Why the Apostle maketh mention of the day of judgment, v. 16.

37. qu. Why it is called the day, and of the application of other words, v. 16.

38. qu. Whence the Jews were so called, v. 17. Behold thou art called a Jew.

39. qu. Of the privileges of the Jews here recited by the Apostle.

40. qu. How the Jews are said to commit sasacriledge, v. 22.

41. qu. How the name of God was blasphemed by the Jews, and whether this testimony be rightly alleged by the Apostle.

42. qu. In what sense the Apostle saith, Circumcision is profitable, v. 25.

43. qu. How circumcision was available for infants.

44. qu. What uncircumcised the Apostle here speaketh of, whether such of the Gentiles as were converted to the faith, and what keeping of the law he meaneth.

45. qu. Of the explanation of certain terms here used by the Apostle, and of the letter, and spirit.

46. qu. Of two kinds of Jews, and two kinds of circumcision, v. 28.

Questions upon the third Chapter.

1. qu. Of the privileges of the Jews, and of their preeminence before the Gentiles.

2. qu. How men's unbelief cannot make the faith of God without effect.

3. qu. How God is said to be true.

4. qu. How every man is said to be a liar.

5. qu. Whether every man can be said to be a liar.

6. qu. How the Prophet David is to be understood, saying, every man is a liar, Psal. 116.11.

7. qu. Of the occasion of these words, cited our of the 51. Psalm, that thou mightest be justified, &c. against thee only have I sinned.

8. qu. Of the diverse acceptions of this word justified.

9. qu. Of the meaning of these words, That thou mightest be justified in thy words, and overcome, when thou judgest.

10. qu. Whether a man may do evil, and commit sin to that end, to set forth God's justice.

11. qu. Of the meaning of the 5, 6, 7, 8, verses.

12. qu. Whether none evil is to be done at all, that good may come thereof.

13. qu. Whether God do not evil, that good may come thereof, in reprobating the vessels of wrath, to show his power.

14. qu. In what sense the Apostle denieth the Jews to be more excellent then the Gentiles, v. 9.

15. qu. Of the meaning of certain phrases which the Apostle useth, v. 9. We have already proved, and, Under sin.

16. qu. Whence the Apostle allegeth those testimonies, v. 10. to 18.

17. qu. Of the matter and order observed by the Apostle in citing those testimonies.

18. qu. How none are said to be just, seeing Noah, and other holy men, are reported to have been just in their time.

19. qu. Of the particular explication of the sins, wherewith the Apostle here chargeth both Jews and Gentiles.

20. qu. v. 19. Whatsoever the Law saith: what is here understood by the Law, and how diversely this word is taken.

21. qu. It saith to them, which are under the Law: who are here understood to be under the law.

23. qu. How no flesh is justified by the works of the law, v. 20.

24. qu. How the Apostle here denieth justification by works, seeing he said before, c. 2. v. 13. that the doers of the Law are justified.

25. qu. How by the Law came the knowledge of sin.

26. qu. Of the meaning of these words, The righteousness of God is made manifest without the law.

27. qu. How the righteousness of faith had witness of the Law and Prophets.

28. qu. Of these words, v. 22. The righteousness of God, by the faith of Jesus Christ, unto all, and upon all.

29. qu. What it is to be deprived of the glory of God, v. 23.

30. qu. Of justification freely by grace, v. 24.

31. qu. How God is said to have purposed or set forth Christ to be our reconciliation.

32. qu. How we are said to be justified freely, seeing faith is required, which is an act in the believer.

33. qu. v. 25. To declare his justice or righteousness, what justice the Apostle understandeth here.

34. qu. What is meant by sins that are past, v. 25.

35. qu. Why the Apostle only maketh mention of sins past.

36. qu. How God is said to be just, and a justifier of him, which is of the faith, &c. v. 26.

37. qu. How rejoicing is excluded, not by the law of works, but by the law of faith.

38. qu. Of the difference between these two phrases; of faith, through faith, v. 30.

39. qu. How the Law is established by the doctrine of faith.

Questions upon the fourth Chapter.

1. qu. Upon what occasion S. Paul bringeth in the example of Abraham.

2. qu. Of the meaning of the first verse.

3. qu. Of the meaning of the 2. verse.

4. qu. How the Apostle allegeth that testimony, concerning the imputation of Abraham's faith for righteousness, v. 4.

5. qu. Of the meaning of the words; who counted this for righteousness unto Abraham.

6. qu. What it was, that Abraham believed.

7. qu. Why Abraham's faith was imputed to him at this time, and not before.

8. qu. What imputation is, and what to be imputed.

9. qu. How Abraham's faith was imputed to him for righteousness.

10. qu. Whether Abraham were justified by anything beside his faith.

11. qu. How S. Paul and S. James are reconciled about the manner of Abraham's justifying.

12. qu. Of the explication of the 4. and 5. verses.

13. qu. Of the diverse kinds of rewards.

14. qu. How it standeth with God's justice to justify the wicked, v. 5.

15. qu. How our sins are said to be forgiven, and covered, v. 7.

16. qu. In what sense circumcision is said to be a sign, and wherefore it was instituted.

17. qu. In what sense circumcision is called a seal of the righteousness of faith, v. 11.

18. qu. Whether the mystery of faith in the Messiah to come were generally known under the Law.

19. qu. Certain questions of circumcision: and first of the external sign, why it was placed in the generative part.

20. qu. Certain doubts removed, and objections answered concerning circumcision.

21. qu. How Abraham is said to be the father of them which believe, v. 11, 12.

22. qu. How Abraham is said to be the father of circumcision, v. 12.

23. qu. How and where Abraham was promised to be heir of the world, v. 13.

24. qu. Wherein Abraham was made heir of the world, and wherein this inheritance consisted.

25. qu. How faith is said to be made void, if they which are of the law be heirs.

26. qu. How they law is said to cause wrath.

27. qu. Of the meaning of these words, v. 15. where no law is, there is no transgression.

27. qu. Who are meant by Abraham's seed which is of the law, v. 16.

28. qu. Of the meaning of these words, I have made thee a father of many nations, before God.

29. qu. Of the meaning of these words, v. 17. who quickeneth the dead, and calleth those things, which be not, &c.

30. qu. How God is said to call those things, which be not, as though they were.

31. qu. Whether it be peculiar to God only to quicken, and raise the dead.

32. qu. How Abraham is said against hope to have believed under hope.

33. qu. How Abraham's body is said to be dead, v. 19.

34. qu. What promise of God made to Abraham it was, whereof he is said, not to have doubted, v. 20.

35. qu. Whether Abraham doubted of God's promise.

36. qu. How Abraham is said to have given glory unto God, v. 20.

37. qu. What was imputed to Abraham for righteousness.

38. qu. Of these words, Now it is not written for him only, &c. v. 23.

39. qu. How Abraham's faith is to be imitated by us.

40. qu. Wherein Abraham's faith and ours differ, and wherein they agree.

41. qu. How Christ is said to have been delivered up for our sins, v. 25.

42. qu. Why the Apostle thus distinguisheth the benefits of our redemption, ascribing remission of sins to Christ's death, and justification to his resurrection, v. 25.

Questions upon the fifth Chapter.

1. qu. What peace the Apostle meaneth, v. 1.

2. qu. Of the second benefit proceeding of our justification, which is to stand, and persevere in the state of grace.

3. qu. Of the benefit of our justification, the hope of everlasting glory.

4. qu. How we are said to rejoice in tribulation.

5. qu. How S. Paul and S. James are reconciled together: the one making patience the cause of trials, or probation, the other the effect.

6. qu. Of the coherence of these words with the former, because the love of God is shed abroad in our hearts, v. 5.

7. qu. What kind of love the Apostle speaketh of, saying, the love of God is shed abroad, &c.

8. qu. Why the love of God is said to be shed abroad in our hearts.

9. qu. Why it is added, by the holy Ghost, which is given us.

10. qu. How Christ is said to have died according to the time, v. 6.

11. qu. Of the meaning of the 7. v. One will scarce die for a righteous man, &c.

12. qu. Of the difference between Christ's dying for us, and those which died for their country.

13. qu. Of the greatness of the love of God toward man, in sending Christ to die for us, v. 8.

14. qu. Whether man's redemption could not otherwise have been wrought, but by the death of Christ.

15. qu. Wherein the force of the Apostles reason consisteth, saying, Much more being reconciled, we shall be saved by his life, v. 9.

16. qu. Why the Apostle saith, not only so but we also rejoice in God, &c. v. 11.

17. qu. Whether anything need to be supplied in the Apostles speech, v. 12. to make the sense perfect.

18. qu. Who was that one by whom sin entered into the world, v. 12.

19. qu. What sin the Apostle speaketh of here, original, or actual, by one man sin entered.

20. qu. How sin is said to have entered into the world.

21. qu. And death by sin ; what kind of death the Apostle speaketh of.

22. qu. Whether the death of the body be natural, or inflicted by reason of sin.

23. qu. Of the meaning of the Apostle in these words, in whom all have sinned: and of the best reading thereof, v. 12.

24. qu. Whether the Apostle meaneth original, or actual sins, saying, in whom all have sinned.

25. qu. Of the coherence of these words, Unto the time of the Law was sin in the world.

26. qu. How sin is said to have been unto the time of the Law.

27. qu. What sin the Apostle meaneth which was in the world unto the time of the law.

28. qu. How sin is said not to be imputed, where there is no law.

29. qu. How death is said to have reigned from Adam to Moses.

30. qu. Of the meaning of these words, which sin not after the transgression of Adam.

31. qu. How Adam is said to be the figure of him that was to come, v. 14.

32. qu. Of the names and terms, which the Apostle useth, in this comparison.

33. qu. Of the comparison between Adam and Christ in general.

34. qu. Of the disparity and vnlikenes between Adam and Christ in this comparison.

35. qu. Of the excellency and superiority which the benefit by grace in Christ, hath beyond our fall, and loss in Adam.

36. qu. Some other opinions refused, wherein this excellency should consist.

37. qu. In what sense the grace of God is said to have abounded unto more.

38. qu. How all men are said to be justified in Christ, v. 18.

39. qu. Why the Apostle saith, v. 19. By one man's disobedience many were made sinners, and not all.

40. qu. How, many are said to be sinners in Adam.

41. qu. How the law is said to have entered thereupon, v. 20.

42. qu. How the offense is said to have abounded by the entering of the law, v. 20.

43. qu. How grace is said to have abounded more.

44. qu. Of the reign of sin unto death, and of grace unto life.

Questions upon the sixth Chapter.

1. qu. Of the meaning of these words, Shall we continue in sin, v. 1.

2. qu. What it is, to die unto sin.

3. qu. What it is to be baptized into Jesus Christ.

4. qu. Of the diverse significations of the word Baptism, and to be baptized.

5. qu. What it is to be baptized into the death of Christ, v. 3.

7. qu. Of the meaning of this phrase, to be graft, &c.

8. qu. What resurrection the Apostle speaketh of, v. 5.

9. qu. What is understood by the old man, v. 6.

10. qu. What is meant by the body of sin, v. 6. that the body of sin might be destroyed.

11. qu. How the dead are said to be freed frō sin, v. 7.

12. qu. What life the Apostle speaketh of, v. 8. We believe that we shall also live with him.

13. qu. How death is said to have bad dominion over Christ, v. 9.

14. qu. How Christ is said to have died to sin, v. 10.

15. qu. How Christ is said now to live unto God, v. 10.

16. qu. Of these words, v. 11. Likewise think ye, &c.

17. qu. How sin is said not to reign, &c. v. 12.

18. qu. What the Apostle meaneth, by mortal body, v. 12.

19. qu. Of these words, that we should obey it in the lusts, &c. v. 12.

20. qu. How we are not to give our members as weapons unto sin, v. 13.

21. qu. What it is, not to be under the law, but under grace, v. 14.

23. qu. Whether the Fathers also, that lived under the law, were not under grace.

24. qu. What the Apostle meaneth by the form of doctrine, whereunto they were delivered.

25. qu. How we are made servants of righteousness.

26. qu. Of the meaning of these words, I speak after the manner of men, because of your infirmity, v. 19.

Questions upon the seventh Chapter.

1. qu. How the law is said to have dominion over a man, as long as he liveth.

2. qu. Whether the woman be simply free, if the man be once dead.

3. qu. Whether the woman have not the like liberty and freedom, in respect of the bond of marriage, as the man hath.

4. qu. Why the Apostle saith, we are dead to the law, v. 4. and not rather the law is dead to us.

5. qu. How we are said to be mortified to, and freed from the law.

6. qu. What is meant, by the body of Christ.

7. qu. Of the meaning of these words, being dead unto it.

8. qu. What is meant by the newness of the spirit, and oldnes of the letter.

9. qu. How S. Paul being brought up in the knowledge of the law, could say, I knew not lust, v. 7. and, I was alive without the law, v. 9.

10. qu. What law the Apostle speaketh of, v. 7. is the law of sin.

11. qu. What lust or concupiscence the Apostle speaketh of: I had not known lust, &c. except, &c.

12. qu. Why the Apostle giveth instance in the tenth Command. Thou shalt not lust, and alledgeth not all the words of the law.

13. qu. What sin the Apostle meaneth, v. 8. sin took an occasion, &c.

14. qu. How sin took occasion by the Law.

15. qu. Of what time S. Paul speaketh, when he knew not the law, and afterward sin took occasion by the law, &c.

16. What the Apostle meaneth by all concupiscence.

17. qu. In what sense the Apostle saith, Sin was dead, and he alive without the law, v. 8.

18. qu. How sin is said to have revived.

19. qu. How sin is said to have deceived.

20. qu. How sin is said to have slain him.

21. qu. How the law is said to be holy, just, good, and likewise the commandment.

22. qu. How sin is said to be out of measure sinful.

23. qu. How the law is said to be spiritual.

24. qu. How the Apostle saith, he is carnal and sold under sin, v. 17.

25. qu. Of these words, v. 15. I allow not what I do, what I would, that do I not.

26. qu. What the Apostle understandeth by flesh, I know that in me, that is my flesh, dwelleth no good thing, &c. v. 18.

27. qu. How the Apostle saith, To will is present with me, &c. but I find no means to perform, &c. v. 18.

28. qu. Of the meaning of these words, v. 21. I find a law, &c.

29. qu. How the Apostle saith, Evil is present with me, v. 21.

30. qu. Of these words, I delight in the law of God, &c. v. 22, 23. of the number of these laws, and what they are.

31. qu. Why these are called Laws, and why they are said, the one to be in the inner man, the other in the members.

32. qu. Of the Apostles exclamation, O wretched man that I am!

33. qu. What the Apostle understandeth by this body of death, from the which he desireth to be delivered.

34. qu. Why the Apostle giveth thanks to God, v. 25.

35. qu. Of these words, I in my mind serve the law of God, &c.

36. qu. Of that famous question, whether S. Paul do speak in his own person, or of another, here in this chapter.

Questions upon the eight Chapter.

1. qu. Who are said to be in Christ.

2. qu. What is meant by the law of the spirit of life.

3. qu. What is understood by the law of sin and death.

4. qu. Of the best reading of the 3. v.

5. qu. What is meant by the similitude of sinful flesh.

6. qu. Of these words, And for sin condemned sin in the flesh.

7. qu. How Christ condemned sin in the flesh.

8. qu. Who are after the flesh, and savor the things of the flesh.

9. qu. How the wisdom of the flesh is enmity against God.

10. qu. How they which are in the flesh cannot please God, v. 8.

11. qu. Of the dwelling of the spirit of God in us, v. 9.

12. qu. Of the meaning of these words, v. 10. The body is dead because of sin, the spirit is life, &c.

13. qu. How the quickening of the dead is ascribed to the spirit of Christ, seeing all both good and bad shall rise.

14. qu. What it is to be lead by the spirit of God.

15. qu. What is understood by the spirit of bondage.

16. qu. Whether the fathers under the law had only the spirit of servitude.

17. qu. Of the diverse kinds of fear.

18. qu. Why the Apostle joineth together two words of the same sense, Abba, father.

19. qu. Of the testimony of the Spirit, what it is.

20. qu. Whether the testimony of the Spirit, and of our spirit, be one and the same.

21. qu. How we are said to be heirs, & what our inheritance is.

22. qu. How these words are to be understood, If so be you suffer with him.

23. qu. How we are said to suffer together with Christ.

24. qu. Of the meaning of these words of the 18. v. I count that the afflictions, &c.

25. qu. Wherein the sufferings of this life, are not proportionable, and so not worthy of the glory to come.

26. qu. How the creatures are said to wait, and to be subject to vanity, and to be delivered, and to groan, v. 19. v. 23.

27. qu. What creatures the Apostle here speaketh of.

28. qu. Of the servitude of corruption whereunto the creature is subject, and wherefore.

29. qu. Whether the heavens and earth are corruptible, and shall perish in the end of the world.

30. qu. How the creature shall be delivered, &c. into the glorious liberty.

31. qu. To what ende the new heavens and new earth shall serve in the next world.

32. qu. Why the Apostle saith, every creature, v. 22. having hitherto named the creature without any other addition.

33. qu. Whome the Apostle understandeth, v. 23. We which have the first fruits of the spirit.

34. qu. That no living creatures shall be restored in the next world, but only man.

35. qu. How we are said to be saved by hope, v. 24.

36. qu. Of the difference between faith and hope.

37. qu. Whether things hoped for cannot be seen.

38. qu. What Spirit is said to help our infirmity, v. 36.

39. qu. What infirmities the Spirit helpeth in us.

40. qu. How we are said, not to know how to pray, as we ought, v. 28.

41. qu. How the Spirit is said to make request with sighs, that cannot be expressed.

42. qu. Of the meaning of these words, v. 27. He that searcheth the hearts, knoweth what is the meaning of the spirit, &c.

43. qu. Of the nature, condition, and property of a true and lively prayer, out of verse. 27.

44. qu. How all things make together for the best to those that love God.

45. qu. Of the meaning of these words, v. 29. Those whom he knew before, he also predestinate.

46. qu. Wherein our conformity to the image of Christ consisteth.

47. qu. How Christ is said to be 〈 in non-Latin alphabet 〉 , the first borne among many brethren.

48. qu. Of certain doubts out of the 30. v. Whom he predestinate, thē also he called.

49. qu. Of the difference between the purpose or counsel of God, his prescience, and predestination.

50. qu. Of these words, v. 31. If God be on our side, who can be against us?

51. qu. Of those words, v. 32. which spared not his own Son.

52. qu. How nothing cā be laid to the charge of the elect.

53. qu. How Christ is said to make request for us.

54. qu. Whether Christ's intercession, and interpellation for us, do extenuate the merit of his death.

55. qu. What charity the Apostle speaketh of, from which nothing can separate us.

56. qu. Of these words, v. 36. for they sake are we killed all the day long.

57. qu. Wherein the faithful are compared unto sheep: we are counted as sheep for the slaughter, v. 36.

58. qu. How the faithful are said to be more then conquerors.

59. qu. Of the diverse interpretation in general of the 38. 39. verse, I am persuaded that neither life nor death, &c.

60. qu. Of the diverse interpretations in particular.

Questions upon the 9. Chapter.

1. qu. Why the Apostle beginneth his treatise with an oath, I speak the truth in Christ, &c.

2. qu. Of the form and words of the Apostles oath.

3. qu. Whether it be lawful for Paul to griue for the Jews, whose rejection was according to God's appointment.

4. qu. Of the meaning of these words 〈 in non-Latin alphabet 〉 , which the Apostle useth.

5. qu. Whether the Apostle did well in desiring to be separated from Christ, from whō be knew he could not be separated.

6. qu. How Moses wished to be blotted out of the book of life.

7. qu. Whether in matters of salvation our kindred after the flesh, ought to have any priority before others.

8. qu. The causes which made the Apostle to be so much grieved for the Jews.

9. qu. Of the excellency of the Israelites, and of true nobility.

10. qu. Of the meaning of these words, v. 5. Who is God over all, blessed forever.

11. qu. Of the meaning of these words, v. 6. all they are not Israel, which are of Israel.

12. qu. Of the meaning of these words, v. 10. and not only, &c. but also Rebekah, &c.

13. qu. Whether these examples concern temporal, or eternal election and reprobation.

14. qu. How this saying of the Prophet, Esau have I hated, agreeth with that, Wis. 11.25. thou hatest nothing which thou hast made.

15. qu. Of the meaning of these words, I will have mercy, on whom I will have mercy.

16. qu. How it is said, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy.

17. qu. How the Lord is said to have raised or stirred up Pharaoh, v. 17.

18. qu. How the Lord is said to harden whō he will, v. 18.

19. qu. Of the objection propounded, v. 19. thou wilt say why doth he yet complain?

20. qu. Of the Apostles answer to the former objection, Who art thou O man that pleadest? v. 20.

21. qu. How the similitude which the Apostle bringeth in of the potter is to be understood.

22. qu. What the Apostle meaneth by the same lump or mass, v. 21.

23. qu. Of the 22. v. what & if God would.

24. qu. In what sense the vessels of wrath are said to be prepared to destruction, v. 21.

25. qu. Of the testimony cited, v. 21. out of the Prophet Hosea.

26. qu. What is meant by the short sum or account which God shall make in the earth.

27. qu. Why God is called the Lord of Hosts.

28. qu. What is understood by seed.

29. qu. How the Gentiles obtained righteousness, that sought it not, and the Jews missed of it, that sought it.

30. qu. How Christ is said to be a stumbling stone, and rock of offense, v. 33.

31. qu. Of the mening of these words, he that believeth in him shall not be ashamed.

32. qu. Whether it be the property of faith; to make one not to be ashamed, which is ascribed unto hope, c. 5.5.

Questions upon the 10. Chapter.

1. qu. Of the general scope and intendment of the Apostle in this Chapter.

2. qu. How S. Paul prayeth for their salvation, whom in the former Chapter he showeth to be rejected of God.

3. qu. Why the Apostle doth thus insinuate himself, by professing his love to the Jews.

4. qu. How the Jews are said to have zeal, but not according to knowledge.

5. qu. Why the Jews ar said to stablish their own righteousness, v. 3.

6. qu. How Christ is said to be the end of the law.

7. qu. How Christ is said to be the end of the law seeing the Law requireth nothing, but the justice of works.

8. qu. That Christ is not the end of the law, that we by grace in him should be justified in keeping of the law.

9. qu. What life temporal, or spiritual, is promised to the keepers of the law, v. 5.

10. qu. Whether Paul did of purpose allege that place of Moses, Deut. 30.12. or allude only unto it.

11. qu. Whether Moses in that place directly speaketh of the righteousness of faith.

12. qu. By what occasion Moses maketh mention in that place of the Gospel, and of the meaning of the words.

13. qu. Of these words, the word is near thee, &c.

14. qu. How Moses that preached the law, is alleged for justification by faith.

15. qu. How Christ is to be confessed.

16. qu. How Christ is said to be raised by God.

17. qu. Whether to believe in the heart, be not sufficient unto salvation, without confession of the mouth.

18. qu. Of these words, Whosoever calleth upon the name of the Lord, shall be saved, v. 13.

19. qu. Of the gradation used here by the Apostle, v. 14. and the occasion thereof.

20. qu. Of these words, v. 15. how beautiful are the feet, &c. whether it be rightly cited out of the Prophet.

21. qu. Of these words, v. 16. but they have not all believed our report, &c.

22. qu. Of the saying of the Prophet Isai, Lord, who hath believed, &c. c. 53.1. cited by the Apostle, v. 16.

23. qu. Whether all faith come by hearing.

24. qu. Whether the Apostle mean the Jews or Gentiles, Have they not heard, v. 18.

25. qu. Whether that place of the 19. Psal. their sound went through all the earth, be rightly cited by the Apostle.

26. qu. Whether the Gospel were preached to all the world in the Apostles time.

28. qu. How God provoked the Jews to envy by the Gentiles, v. 19.

29. qu. Of these words, Isaiah is bold, &c. v. 20.

30. qu. Of these words, All the day long have I stretched forth my hands, &c. v. 21.

Questions upon the 11. Chapter.

1. qu. Of the scope and intent of the Apostle in this chapter.

2. qu. Why the Apostle maketh mention of the tribe of Benjamin, whereof he was.

3. qu. How God is said not to cast off that people whom he knew before, v. 2.

4. qu. Of Elias complaint unto God, concerning Israel.

5. qu. Of God's answer unto Elias.

6. qu. Of the Apostles collection inferred out of this answer made by Elias.

7. qu. Of these words, If of grace, it is no more of works, &c.

8. qu. How it is said, Israel obtained not that he sought, v. 7.

9. qu. Of these words, v. 8. As it is written, God hath given them the spirit of slumber ; whence it is taken.

10. qu. How God is said to send the spirit of slumber, to give ears not to hear, &c.

11. qu. Of the meaning of these words, Let their table be made a snare, &c. v. 9.

12. qu. Whether it be lawful to use any imprecation, as David doth here.

13. qu. Of the ende of the stumbling of the Jews, v. 11.

14. qu. How the stumbling and falling of the Jews brought salvation to the Gentiles.

15. qu. How the Jews were provoked to follow the Gentiles.

16. qu. What is meant by the diminishing of the Jews, and their abundance, v. 12.

17. qu. How it standeth with God's justice to cast off the Jews, that the Gentiles might enter in.

18. qu. Why the Apostle maketh mention of his Apostleship, and how he is said to magnify his office, v. 13.

19. qu. What the Apostle meaneth by these words, v. 15. What shall the receiving be but life from the dead?

20. qu. What the Apostle meaneth by the first fruits, and the whole lump, the root, and the branches.

21. qu. How the root can make the branches holy, seeing many branches did degenerate, and by nature all are unholy branches.

22. qu. How Abraham is said to be the root to be grafied into, whereas we are said to be grafied into Christ, c. 6.5.

23. qu. What S. Paul meaneth by the wild olive, and the grafting of it in, v. 17.

24. qu. Of the meaning of these words, Thou bearest not the root, but the root thee.

25. qu. Of these words, v. 22. If thou continue in his bountifulness.

26. qu. Of the meaning of these words, v. 24. was grafted contrary to nature.

27. qu. What mystery the Apostle here meaneth, I would not have you ignorant of this mystery, v. 25.

28. qu. Whether toward the end of the world the whole nation of the Jews shall be converted.

29. qu. Of the testimonies here cited by the Apostle, how they are alleged, & whence.

30. qu. Of these words, v. 28. As touching the Gospel, they are enemies for your sakes, &c.

31. qu. Of the meaning of these words, The gifts and calling of God, are without repentance, v. 24.

32. qu. Of the meaning of these words, v. 31. So now how have they not believed by your mercy.

33. qu. How God hath concluded, and shut up all in unbelief, v. 32.

34. qu. Of the Apostles exclamation, v. 33. The deepenes of the riches, &c.

35. qu. How these words must be understood, Of him, through him, and for him, are all things, &c.

Questions upon the 12. Chapter.

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

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

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

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

5. qu. OF the conditions of this spiritual sacrifice in general.

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

7. qu. Of our transforming by the newness of mind.

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

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

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

11. qu. What is understood, by the measure of futh.

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

13. qu. Of the best reading of the 6. v. seeing then we have gifts, which are diverse, &c.

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

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

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

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

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

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

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

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

22. qu. How our enemies are to be blessed, bless them which persecute you.

23. qu. Of the reasons, which should move us to love our enemies.

24. qu. Whether it be not lawful upon any occasion to pray against our enemies.

25. qu. Whether S. Paul in calling Ananias the high Priest, painted wall, Act. 23. observeth his own precept here.

26. qu. How we should rejoice with thē that rejoice, and weep with them that weep, v. 15.

27. qu. What it is to be like affectioned one toward another.

28. qu. What it is to be high minded, and to be wise in our selves.

29. qu. How evil is not to be recompensed for evil, v. 17.

30. qu. How honest things are to be procured before all men.

31. qu. How we should have peace with all men.

32. qu. How we should not avenge our selves but leave it unto God.

33. qu. Of doing good unto our enemies.

34. qu. What it is to heap coals of fire upon the head of the enemy.

35. qu. Of these words, v. 21. Be not overcome of evil, but overcome evil with goodness.

Questions out of the 13. Chapter.

1. qu. Of the occasion, which moved the Apostle in this Chapter, to entreat of the duty of the subjects to the Magistrate.

2. qu. How every soul should be subject to the higher powers.

3. qu. How the powers that be, are said to be of God.

4. qu. Whether every superior power be of God.

5. qu. How far evil governors have their power from God, whether by his permission and sufferance only.

6. qu. Why the Apostle saith again, the powers that be, are ordained of God.

7. qu. Of not resisting the power.

8. qu. What kind of judgment they procure to themselves, which resist the Magistrate.

9. qu. How the Prince is not to be feared for good works, but for evil.

10. qu. What it is to have praise of the power, v. 3.

11. qu. How the Magistrate is said to be God's minister, for our wealth or good.

12. qu. How the Magistrate is said, not to bear the sword for naught, v. 4.

13. qu. Of the right use of the sword, both in time of peace, and war.

14. qu. How it is said, It is necessary to be subject, for conscience sake.

15. qu. Why tribute is to be paid, v. 6.

16. qu. Of the diverse kinds of tribute, and to whom they are due.

17. qu. The several duties summed together which are due to the Magistrate.

18. qu. How far the Magistrate is to be obeyed, and wherein not to be obeyed.

How far the Civil state may proceed in resisting a Tyrant.

How far private men may be warranted, in denying obedience unto Tyrants.

19. qu. How we should not owe anything to any man, but love one another.

20. qu. How he that loveth his brother fulfilleth the law.

21. qu. How a man is to love his neighbor as himself.

22. qu. Who is understood by our neighbor.

23. qu. How salvation is said to be nearer then when we believed.

24. qu. How the night is said to be past, the day at hand: of the literal sense.

25. qu. What time is understood by the day, and night.

26. qu. How we should walk honestly.

27. qu. How we must put on Christ.

28. qu. How the flesh is to be cared for.

Questions out of the 14. Chapter.

1. qu. Who are the weak in faith, and how they are to be received.

2. qu. What is meant by controversies of disputations.

3. qu. Why he is called weak, that eateth herbs.

4. qu. Whether any things be indifferent in their nature, as being neither good, nor evil of themselves.

5. qu. How the Apostle maketh the eating, or not eating of flesh, and the observing of days indifferent, which else where he condemneth.

6. qu. Whom the Apostle speaketh of, the Jew or Gentile saying, God hath received him, &c.

7. qu. Whether it be not lawful at all for one to judge another.

8. qu. What it is to stand or fall to his own Master.

9. qu. Of the meaning of these words, God is able to make him stand, v. 4.

10. qu. What it is to esteem one day above another, v. 5.

11. qu. Of the meaning of these words, Let everyone be fully persuaded in his mind, v. 5.

12. qu. What it is to observe or take care of the day unto the Lord.

13. qu. Of the sense and meaning of the former words, He that observeth, &c. observeth it to the Lord.

14. qu. How he that eateth not, is said to give thanks.

15. qu. Whether S. Paul's defense, that he which doth, or omitteth anything in matters of religion, doth, or not doth it unto God, be perpetual.

16. qu. Of the coherence of these words, None of us liveth to himself, v. 17. &c.

17. qu. How we are said to live unto the Lord.

18. qu. How Christ by his dying, and rising again, is said to be Lord both of the dead, and quick.

19. qu. Of the tribunal seat of Christ, what it is, and of other circumstances of the day of judgment.

20. qu. Whether the saying of the Prophet alleged, v. 11. be rightly cited by the Apostle.

21. qu. When this prophesy shall be fulfilled, that every tongue shall confess unto God.

22. qu. Whether everyone shall give an account for himself, & appear before Christ's judgment seat, v. 12.

23. qu. Of scandals and offenses, the occasion, and diverse kinds thereof, v. 13.

24. qu. Of the occasion of these words, v. 14. I know and am persuaded, &c. and of the meaning thereof.

25. qu. How nothing is said to be unclean of it self, v. 14.

26. qu. Of the legal difference of meats, why it was commanded.

27. qu. Of the manner how meats are sanctified and made clean.

28. qu. Why ones opinion and judgment maketh that unclean which is not, and whether an erroneous conscience bindeth.

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

30. qu. Whether any indeed can perish, for whom Christ died.

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

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

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

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

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

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

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

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

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

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

41. qu. Why he that doubteth is condemned.

42. qu. Of the right meaning of these words, Whatsoever is not of faith, is sin.

Questions out of the 15. Chapter.

1. qu. Of the argument and scope of this Chapter in general.

2. qu. Whom, and wherein the strong should support the weak.

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

4. qu. How the Apostle here counteth himself among the strong, elsewhere maintaining himself among the weak.

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

6. qu. How far, and wherein we must please our neighbors.

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

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

9. qu. Why the Apostle saith, whatsoever is written, is written for our learning.

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

11. qu. Of the Apostles prayer v. 5. the God of patience, and consolation.

12. qu. Of the ende of concord, which is to glorify God the father of our Lord Jesus Christ.

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

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

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

16. qu. Of the places of Scripture produced by the Apostle to prove the calling of the Gentiles. v. 9, 10, 11, 12.

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

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

19. qu. Whether S. Paul do truly give this commendation unto the Romans.

20. qu. Why the Apostle saith, I have written boldly after a sort.

21. qu. Of S. Paul's description of the ministry of the Gospel.

22. qu. Of the Apostles boasting and rejoicing, and the manner thereof.

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

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

25. qu. Of S. Paul's labors in preaching the Gospel, from Ieursalem unto Illyricum.

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

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

28. qu. How S. Paul is not contrary to Christ, which saith of his Apostles, that they entered into others labors, John. 4.38.

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

30. qu. Whether S. Paul in person preached in Spain, as here he intendeth, v. 24.

31. qu. Of the meaning of the 24. ver.

32. qu.