Bible in 90 Days

Footnotes

1. Romans 15:1 Now the Apostle reasoneth generally of tolerating or bearing with the weak by all means, so far forth as may be for their profit.
2. Romans 15:1 And despise others.
3. Romans 15:2 For his profit and edification.
4. Romans 15:3 A confirmation taken of the example of Christ, who suffered all things to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.
5. Romans 15:4 The preventing of an objection: Such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our Fathers, we should in patience and hope bear one with another.
6. Romans 15:4 By Moses and the Prophets.
7. Romans 15:4 The Scriptures are said to teach and comfort, because God useth them to teach and comfort his people withall.
8. Romans 15:5 We must take an example of patience, of God that both the weak and the strong serving God with a mutual consent, may bring one another to God, as Christ also received us unto himself, although we were never so unworthy.
9. Romans 15:7 He did not disdain us, but received us of his own accord, to make us partakers of God’s glory.
10. Romans 15:8 An applying of the example of Christ to the Jews, whom he vouchsafed this honor for the promises which he made unto their fathers, although they were never so unworthy, that he executed the office of a minister amongst them with marvelous patience. Therefore much less ought the Gentiles despise them for certain faults, whom the Son of God so much esteemed.
11. Romans 15:8 Of the circumcised Jews, for as long as he lived, he never went out of their quarters.
12. Romans 15:8 That God might be seen to be true.
13. Romans 15:9 An applying of the same to the Gentiles, whom also the Lord of his incomprehensible goodness had regard of, so that they are not to be condemned of the Jews as strangers.
14. Romans 15:9 I will openly profess, and set forth thy Name.
15. Romans 15:13 He sealeth up as it were all the former treatise with prayers, wishing all that to be given them of the Lord, that he had commanded them.
16. Romans 15:13 In whom we hope.
17. Romans 15:13 Abundantly and plentifully.
18. Romans 15:14 The conclusion of the Epistle, wherein he first excuseth himself, that he hath written somewhat at large unto them, rather to warn them, than to teach them, and that of necessity, by reason of his vocation, which bindeth him peculiarly to the Gentiles.
19. Romans 15:14 Of your own accord, and of yourselves.
20. Romans 15:16 By the offering up of the Gentiles, he meaneth the Gentiles themselves, whom he offered to God as a sacrifice.
21. Romans 15:17 He commendeth his Apostleship highly by the effects, but yet so that moreover and besides that he speaketh all things truly, he giveth all the glory to God as the only author: and doth not properly respect himself, but this rather: that men might less doubt of the truth of the doctrine which he propoundeth unto them.
22. Romans 15:18 Christ was so with me in all things, and by all means, that if I would never so fain, yet I cannot say, what he hath done by me to bring the Gentiles to obey the Gospel.
23. Romans 15:19 In the first place this word, Power, signifieth the force, and working of the wonders in piercing men’s minds: and in the latter, it signifieth God’s mighty power which was the worker of those wonders.
24. Romans 15:22 He writeth at large to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but so, that he swerveth not an iota from the end of Apostolical doctrine: for he declareth nothing but that which appertaineth to his office, and is godly: and commending by a little digression as it were, the liberality of the Churches of Macedonia, he provoketh them modestly to follow their godly deed.
25. Romans 15:25 Doing, his duty for the Saints, to carry them that money which was gathered for their use.
26. Romans 15:27 Alms are voluntary, but yet such as we owe by the law of charity.
27. Romans 15:27 To serve the turns.
28. Romans 15:28 Performed it faithfully, and sealed it as it were with my ring.
29. Romans 15:28 This money which was gathered for the use of the poor: which alms is very fitly called fruit.
30. Romans 15:29 He promiseth them through the blessing of God, not to come empty unto them: and requiring of them the duty of prayers, he showeth what thing we ought chiefly to rest upon in all difficulties and adversities.
31. Romans 15:30 For that mutual communion, wherewith the holy Ghost hath tied our hearts and minds together.
32. Romans 16:1 Having made an end of the whole disputation, he cometh now to familiar commendations and salutations, and that to good consideration and purpose, to wit, that the Romans might know, who are most to be honored and made account of amongst them, and also whom they ought to set before them to follow: and therefore he attributeth unto every of them peculiar and singular testimonies.
33. Romans 16:2 For Christ’s sake, which is proper to the Christians, for the heathen Philosophers have resemblances of the same virtues.
34. Romans 16:5 The company of the faithful, for in so great a city as that was, there were divers companies.
35. Romans 16:5 For he was the first of Achaia that believed in Christ: and this kind of speech is an allusion to the ceremonies of the Law.
36. Romans 16:7 Ingrafted by faith.
37. Romans 16:16 He calleth that an holy kiss, which proceedeth from an heart that is full of that holy love: now this is to be referred to the manner used in those days.
38. Romans 16:17 As by namely describing them, which were worthy of commendation, he sufficiently declared when they ought to hear and follow, so doth he now point out unto them whom they ought to take heed of, yet he nameth them not, for that it was not needful.
39. Romans 16:17 Warily and diligently, as though you should scout out for your enemies in a watch tower.
40. Romans 16:18 The word which he useth, signifieth a promising which performeth nothing, and if thou hearest any such, thou mayest assure thyself that he that promiseth thee is more careful of thy matters, than of his own.
41. Romans 16:19 Simplicity must be joined with wisdom.
42. Romans 16:19 Furnished with the knowledge of the truth, and wisdom, that you may embrace good things, and eschew evil, beware of the deceits and snares of false prophets, and resist them openly: and this place doth plainly destroy the Papists’ faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believeth, without further knowledge, or examination what the matter is, or what ground it hath: using these daily speeches, We believe as our fathers believed, and we believe as the Church believeth.
43. Romans 16:19 As men that know no way to deceive, much less to deceive in deed.
44. Romans 16:20 We must fight, with a certain hope of victory.
45. Romans 16:21 He annexeth salutations, partly to renew mutual friendship, and partly to the end that this Epistle might be of some weight with the Romans, having the confirmation of so many that subscribed unto it.
46. Romans 16:22 Wrote it as Paul uttered it.
47. Romans 16:24 Now taking his leave of them this third time, he wisheth that unto them, whereupon dependeth all the force of the former doctrine.
48. Romans 16:25 He setteth forth the power and wisdom of God with great thanksgiving, which especially appears in the Gospel, and maketh mention also of the calling of the Gentiles to confirm the Romans in the hope of this salvation.
49. Romans 16:25 That secret and hidden thing, that is to say, the calling of the Gentiles.
50. Romans 16:26 Offered and exhibited to all nations to be known.
51. 1 Corinthians 1:1 The inscription of the Epistle, wherein he chiefly goeth about to procure the good will of the Corinthians towards him, yet notwithstanding so, that always he letteth them to wit, that he is the servant of God, and not of men.
52. 1 Corinthians 1:1 If he be an Apostle, then he must be heard, although he sometimes reprehend them sharply, seeing he hath not his own cause in hand, but is a messenger that bringeth the commandments of Christ.
53. 1 Corinthians 1:1 He joineth Sosthenes with himself, that this doctrine might be confirmed by two witnesses.
54. 1 Corinthians 1:2 It is a Church of God, although it hath great faults in it, so that it obey them which admonish it.
55. 1 Corinthians 1:2 A true definition of the Catholic Church, which is one.
56. 1 Corinthians 1:2 The father sanctifieth us, that is to say, separateth us from the wicked, in giving us to his Son, that he may be in us, and we in him.
57. 1 Corinthians 1:2 Whom God of his gracious goodness and mere love hath separated for himself: or whom God hath called to holiness: the first of these two expositions showeth from whence our sanctification cometh, and the second showeth to what end it tendeth.
58. 1 Corinthians 1:2 He is said properly to call on God, who crieth unto the Lord when he is in danger, and craveth help at his hands: and by the figure Synecdoche it is taken for all the service of God: and therefore to call upon Christ’s Name, is to acknowledge and take him for very God.
59. 1 Corinthians 1:3 The foundation and the life of the Church, is Christ Jesus given of the Father.
60. 1 Corinthians 1:4 Going about to condemn many vices, he beginneth with a true commendation of their virtues, lest he might seem after to descend to chiding being moved with malice or envy: yet so, that he referreth all to God as the author of them, and that in Christ. That the Corinthians might be more ashamed to profane and abuse the holy gifts of God.
61. 1 Corinthians 1:5 He toucheth that by name, which they most abused.
62. 1 Corinthians 1:5 Seeing that while we live here, we know but in part and prophesy in part, this word (All) must be refrained to the present state of the faithful: and by speech he meaneth not a vain kind of babbling, but the gift of holy eloquence, which the Corinthians abused.
63. 1 Corinthians 1:6 He showeth that the true use of these gifts consisteth herein that the mighty power of Christ might thereby be set forth in them, that hereafter it might evidently appear how wickedly they abused them to glory and ambition.
64. 1 Corinthians 1:6 By those excellent gifts of the holy Ghost.
65. 1 Corinthians 1:7 He saith by the way, that there is no cause why they should please themselves so much in those gifts which they had received, seeing that those were nothing in comparison of them which are to be looked for.
66. 1 Corinthians 1:7 He speaketh of the last coming of Christ.
67. 1 Corinthians 1:8 He testifieth that he hopeth well of them hereafter, that they may more patiently abide his reprehension afterward. And yet together therewithall showeth, that as well the beginning as the accomplishing of our salvation is only the work of God.
68. 1 Corinthians 1:8 He calleth them blameless, not whom man never found fault with, but with whom no man can justly find fault, that is to say, them which are in Christ Jesus, in whom there is no condemnation. See Luke 1:6.
69. 1 Corinthians 1:9 True and constant, who doth not only call us, but giveth us the gift of perseverance also.
70. 1 Corinthians 1:10 Having made an end of the preface, he cometh to the matter itself, beginning with the most grave obtestation, as though they should hear Christ himself speaking and not Paul.
71. 1 Corinthians 1:10 The first part of this Epistle, wherein his purpose is to call back the Corinthians to brotherly concord, and to take away all occasion of discord. So then this first part concerneth the taking away of schisms. Now a schism is when men which otherwise agree and consent together in doctrine, do yet separate themselves one from another.
72. 1 Corinthians 1:10 Knit together, as a body that consisteth of all his parts fitly knit together.
73. 1 Corinthians 1:11 He beginneth his reprehension and chiding by taking away of an objection: for that be understood by good witnesses, that there were many factions among them. And therewithall he openeth the cause of dissensions, because that some did hang on one doctor, some on another, and some were so addicted to themselves, that they neglected all doctors and teachers, calling themselves the disciples of Christ only, shutting forth their teachers.
74. 1 Corinthians 1:12 The matter I would say to you, is this.
75. 1 Corinthians 1:13 The first reason why schisms ought to be eschewed: because Christ formeth by that means, to be divided and torn in pieces, who cannot be the head of two divers and disagreeing bodies, being himself one.
76. 1 Corinthians 1:13 Another reason: Because they cannot without great injury to God so hang of men as of Christ: which thing no doubt they do, which allow whatsoever some man speaketh, even for his person’s sake: as these men allowed one selfsame Gospel being uttered of one man, and did loathe it being uttered of another man. So that these factions were called by the names of their teachers. Now Paul setteth down his own name not only to grieve no man, but also to showeth it he pleadeth not his own cause.
77. 1 Corinthians 1:13 The third reason taken of the form and end of Baptism, wherein we make a promise to Christ, calling on also the Name of the Father and the holy Ghost. Therefore although a man does not fall from the doctrine of Christ, yet if he hang upon some certain teachers, and despise others, he forsaketh Christ: for if he hold Christ his only master, he would hear him, teaching by whomsoever.
78. 1 Corinthians 1:14 He protesteth that he speaketh so much the more boldly of these things, because that through God’s providence he is void of all suspicion of challenging disciples unto himself, and taking them from others. Whereby we may understand that not the scholars only, but the teachers also are here reprehended, which gathered themselves flocks apart.
79. 1 Corinthians 1:17 The taking away of an objection: that he gave not himself to baptize many amongst them: not for the contempt of Baptism, but because he was chiefly occupied in delivering the doctrine, and committed them that received his doctrine to others to be baptized, whereof he had store. And so he declared sufficiently how far he was from all ambition: whereas on the other side they whom he reprehendeth, as though they gathered disciples unto themselves and not to Christ, bragged most ambitiously of numbers, which they had baptized.
80. 1 Corinthians 1:17 Now he turneth himself to the doctors themselves, which pleased themselves in brave and ambitious eloquence, to the end that they might draw more disciples after them. He confesseth plainly that he was unlike unto them, opposing gravely as it became an Apostle, his example against their perverse judgments: So that this is another place of this Epistle, touching the observing of a godly simplicity, both in words and sentences in teaching of the Gospel.
81. 1 Corinthians 1:17 With eloquence: which Paul casteth off from him not only, as not necessary, but also as flat contrary to the office of his Apostleship: and yet had Paul his kind of eloquence, but it was heavenly, not of man, and void of painted words.
82. 1 Corinthians 1:17 The reason why he used not the pomp of words and painted speech: because it was God’s will to bring the world to his obedience by that way, whereby the most idots amongst men might understand, that this work was done of God himself without the art of man. Therefore as salvation is set forth unto us in the Gospel by the cross of Christ, then which nothing is more contemptible, and more far from life, so God would have the manner of the preaching of the cross most different from those means, with which men do use to draw and entice others, either to hear or believe: therefore it pleased him by a certain kind of most wise folly, to triumph over the most foolish wisdom of the world, as he had said before by Isaiah: that he would. And hereby this we may gather, that both those doctors which were puffed up with ambitious eloquence, and also their hearers strayed far away from the end and mark of their vocation.
83. 1 Corinthians 1:18 The preaching of Christ crucified, or the kinds of speech which we use.
84. 1 Corinthians 1:18 It is that wherein he declareth his marvelous power in saving his elect, which would not so evidently appear, if it hanged upon any help of man: for so man might attribute that to himself, which is proper only to the cross of Christ.
85. 1 Corinthians 1:19 The Apostle proveth that this ought not only not to seem strange, seeing that it was foretold so long before, but declareth further, that God is wont to punish the pride of the world in such sort, which so pleaseth itself in its own wisdom: and therefore that that is vain, yea a thing of nothing, and such as God rejecteth as unprofitable, which they so carefully labored for, and made so great account of.
86. 1 Corinthians 1:20 Where art thou, O thou learned fellow, and thou that spendeth thy days in turning thy books?
87. 1 Corinthians 1:20 Thou that spendeth all thy time in seeking out the secret things of this world, and in expounding all hard questions: and thus triumpheth he against all the men of this world, for there was not one of them that could so much as dream upon this secret and hidden mystery.
88. 1 Corinthians 1:21 He showeth that the pride of men was worthily punished of GOD, because they would not behold God, as meet was they should; in the most clear glass of the wisdom of the world, which is the workmanship of the world.
89. 1 Corinthians 1:21 By the world he meaneth all men which are not born anew, but remain as they were, when they were first born.
90. 1 Corinthians 1:21 In the workmanship of this world, which hath the marvelous wisdom of God engraved in it, so that every man may behold it.
91. 1 Corinthians 1:21 The goodness of God is wonderful, for while he goeth about to punish the pride of the world, he is very provident and careful, for the salvation of it, and teacheth men to become fools, that they may be wise to God.
92. 1 Corinthians 1:21 So calleth the preaching of the Gospel as the enemies supposed it: but in the mean season he taunteth them very sharply, who had rather charge God with folly, than acknowledge their own and crave pardon for it.
93. 1 Corinthians 1:22 A declaration of that which he said that the preaching of the Gospel, is foolish. It is foolish, saith he, to them whom God had not endued with new light, that is to say, to all men, being considered in themselves: for the Jews require miracles, and the Greeks arguments, which they may comprehend by their wit and wisdom: and therefore they do not only not believe the Gospel, but also they mock at it. Notwithstanding in this foolish preaching, there is the great virtue and wisdom of God, but such as those only which are called, do perceive. God showing most plainly, that even then when mad men think him most foolish, he is far wiser than they are: and that he surmounteth all their might and power, when he useth most vile and abject things, as it hath appeared in the fruit of the preaching of the Gospel.
94. 1 Corinthians 1:26 A confirmation taken of those things which came to pass at Corinth, where the Church especially consisted of the basest and common people, insomuch that the philosophers of Greece were driven to shame, when they saw that they could do nothing with their wisdom and eloquence, in comparison of the Apostles, whom notwithstanding they called idiots and unlearned. And herewithall doth he beat down their pride, for God did not prefer them before those noble and wise men because they should be proud, but that they might be constrained even whether they would or not, to rejoice in the Lord, by whose mercy, although they were, the most abject of all, they had obtained in Christ, both this wisdom, and all things necessary to salvation.
95. 1 Corinthians 1:26 What way the Lord hath taken in calling you.
96. 1 Corinthians 1:26 After that kind of wisdom which men make account of, as though there were none else: who because they are carnal, know not spiritual wisdom.
97. 1 Corinthians 1:28 Which in man’s judgment are almost nothing.
98. 1 Corinthians 1:28 To show that they are vain and unprofitable, and nothing worth, see Rom. 3:31.
99. 1 Corinthians 1:29 Flesh is oft as we see, taken for the whole man: and he ruleth this word flesh, very fitly, to set the weak and miserable condition of man with the majesty of God, one against the other.
100. 1 Corinthians 1:30 Whom he cast down before, now he lifteth up, yea, higher then all men: yet so, that he showeth them all their worthiness is without themselves, that is, standeth in Christ, and that of God.
101. 1 Corinthians 1:30 He teacheth that especially and above all things, the Gospel ought not to be contemned, seeing it containeth the chiefst things that are to be desired, to wit, true wisdom, the true way to obtain righteousness, the true way to live honestly and godly, the true deliverance from all miseries and calamities.
102. 1 Corinthians 1:31 Let him yield all to God and give him thanks: and so by this place is man’s free will beaten down, which the Papist so dream of.
103. 1 Corinthians 2:1 He returneth to 1 Cor. 1:17, that is to say, to his own example: confessing that he used not amongst them either excellency of words, or enticing speech of man’s wisdom, but with great simplicity of speech, both knew and preached Jesus Christ crucified, humble and abject, as touching the flesh.
104. 1 Corinthians 2:1 The Gospel.
105. 1 Corinthians 2:2 I purposed not to profess any other knowledge, but the knowledge of Christ and him crucified.
106. 1 Corinthians 2:3 He setteth weakness, against excellency of words, and therefore joineth with it fear and trembling, which are the companions of true modesty, not such fear and trembling as terrify the conscience, but such as are contrary to vanity and pride.
107. 1 Corinthians 2:4 He turneth that now to the commendation of his ministry, which he had granted to his adversaries: for his virtue and power which they knew well enough, was so much the more excellent, because it had no worldly help joined with it.
108. 1 Corinthians 2:4 By plain evidence he meaneth such a proof, as is made by certain and necessary reasons.
109. 1 Corinthians 2:5 And he telleth the Corinthians, that he did it for their great profit, because they might thereby know manifestly, that the Gospel was from heaven. Therefore he privately rebuketh them, because that in seeking vain ostentation, they willingly deprived themselves of the greatest help of their faith.
110. 1 Corinthians 2:6 Another argument taken of the nature of the thing, that is, of the Gospel, which is true wisdom, but known to them only which are desirous of perfection: and is unsavory to them which otherwise excel in the world, but yet vainly and frailly.
111. 1 Corinthians 2:6 Those are called perfect here, not which had gotten perfection already, but such as tend to it, as Phil. 3:15, so that perfect, is set against weak.
112. 1 Corinthians 2:6 They that are wiser, richer, or mightier than other men are.
113. 1 Corinthians 2:7 He showeth the cause why this wisdom cannot be perceived of those excellent worldly writes: to wit, because indeed it is so deep that they cannot attain unto it.
114. 1 Corinthians 2:7 Which men could not so much as dream of.
115. 1 Corinthians 2:7 He taketh away an objection: if it be so hard, when and how is it known? God, saith he, determined with himself from the beginning, that which his purpose was to bring forth at this time out of his secrets for the salvation of men.
116. 1 Corinthians 2:8 He taketh away another objection: why then, how cometh it to pass, that this wisdom was so rejected of men of highest authority, that they crucified Christ himself? Paul answereth: because they knew not Christ such as he was.
117. 1 Corinthians 2:8 That mighty God, full of true majesty and glory: Now this place hath in it a most evident proof of the divinity of Christ, and of his joining of the two natures in one, which hath this in it, that that which is proper to the manhood alone, is vouched of the Godhead joined with the manhood: which kind of speech is called of the old fathers, a making common of things belonging to someone, with other to whom they do not belong.
118. 1 Corinthians 2:9 Another objection: But how could it be that those witty men could not perceive this wisdom? Paul answereth: Because we preach those things which pass all man’s understanding.
119. 1 Corinthians 2:9 Man cannot so much as think of them, much less conceive them with his senses.
120. 1 Corinthians 2:10 A question: if it surmount the capacity of men, how can it be understood of any man, or how can you declare and preach it? by a peculiar lightening by God’s Spirit, wherewith whosoever is inspired, he can enter even to the very secrets of God.
121. 1 Corinthians 2:10 There is nothing so secret and hidden in God, but the Spirit of God peereth into it.
122. 1 Corinthians 2:11 He setteth that forth by a similitude, which he spake of the inspiration of the Spirit. As the force of man’s wit searcheth out things pertaining to man, so doth our mind by that power of the holy Ghost, understand heavenly things.
123. 1 Corinthians 2:11 The mind of man, which is endued with ableness to understand and judge.
124. 1 Corinthians 2:12 The Spirit which we have received, doth not teach us things of this world, but lifteth us up to God, and this place teacheth us against the Papists, what faith is, from whence it cometh, and what force it is of.
125. 1 Corinthians 2:12 That which he spake generally, he restraineth now to those things which God hath opened unto us of our salvation in Christ: lest that any man should separate the Spirit from the preaching of the word and Christ: or should think that those fantastical men are governed by the Spirit of God, which wandering besides the word, thrust upon us their vain imaginations for the secrets of God.
126. 1 Corinthians 2:12 This word (know) is taken here in his proper sense, for true knowledge, which the Spirit of God worketh in us.
127. 1 Corinthians 2:13 Now he returneth to his purpose, and concludeth the argument which he began verse 6, and it is thus: the words must be applied to the matter, and the matter must be set forth with words which are meet and convenient for it: now this wisdom is spiritual and not of man, and therefore it must be delivered by a spiritual kind of teaching, and not by enticing words of man’s eloquence, that the simple, and yet wonderful majesty of the holy Ghost may therein appear.
128. 1 Corinthians 2:13 Applying the words unto the matter, to wit, that as we teach spiritual things, so [must] our kind of teaching be spiritual.
129. 1 Corinthians 2:14 Again he preventeth an offence or stumbling block: how cometh it to pass that so few allow these things? This is not to be marveled at, sayeth the Apostle, seeing that men in their natural powers (as they termed them) are not endued with that faculty, whereby spiritual things are discerned (which faculty cometh another way) and therefore they accompt spiritual wisdom as folly: and it is as if he should say, It is no marvel that blind men cannot judge of colors, seeing that they lack the light of their eyes, and therefore light is to them as darkness.
130. 1 Corinthians 2:14 The man that hath no further light of understanding than that which he brought with him, even from his mother’s womb, as Jude defineth it, Jude 19.
131. 1 Corinthians 2:14 By the virtue of the holy Ghost.
132. 1 Corinthians 2:15 He amplifieth the matter by contraries.
133. 1 Corinthians 2:15 Understandeth and discerneth.
134. 1 Corinthians 2:15 The wisdom of the flesh, saith Paul, determined nothing certainly, no not in its own affairs, much less can it discern strange, that is, spiritual things. But the Spirit of God, wherewith spiritual men are endued, can be deceived by no means, and therefore be reproved of no man.
135. 1 Corinthians 2:15 Of no man: for when the Prophets are judged of the Prophets, it is the Spirit that judges, and not the man.
136. 1 Corinthians 2:16 A reason of the former saying: for he is called spiritual, which hath learned that by the virtue of the Spirit, which Christ hath taught us. Now if that which we have learned of that Master, could be reproved of any man, he must needs be wiser than God: whereupon it followeth, that they are not only foolish, but also wicked, which think that they can devise something that is either more perfect, or that they can teach the wisdom of God a better way than they knew or taught, which undoubtedly, were endued with God’s Spirit.
137. 1 Corinthians 2:16 Lay his head to his, and teach him what he should do.
138. 1 Corinthians 2:16 We are endued with the Spirit of Christ, who openeth unto us those secrets, which by all other means are unsearchable, and also all truth whatsoever.
139. 1 Corinthians 3:1 Having declared the worthiness of heavenly wisdom, and of the Gospel, and having generally condemned the blindness of man’s mind, now at length he applieth it particularly to the Corinthians, calling them carnal, that is, such in whom as yet the flesh prevaileth against the spirit. And he bringeth a double testimony of it: first, for that he had proved them to be such, insomuch that he dealt with them no otherwise than with ignorant men, and such as are almost babes in the doctrine of godliness; and secondly, because they showed indeed by these dissensions, which sprang up by reason of the ignorance of the virtue of the Spirit, and heavenly wisdom, that they had profited very little or nothing.
140. 1 Corinthians 3:1 He calleth them carnal, which are as yet ignorant, and therefore to express it the better, he termeth them babes.
141. 1 Corinthians 3:2 Substantial meat, or strong meat.
142. 1 Corinthians 3:2 To be fed by me with substantial meat: therefore as the Corinthians grew up in age, so the Apostle nourished them by teaching first with milk, then with strong meat, which difference was only but in the manner of teaching.
143. 1 Corinthians 3:3 By the square and compass of man’s wit and judgment.
144. 1 Corinthians 3:5 After that he hath sufficiently reprehended ambitious teachers, and their foolish esteemers, now he showeth how the true ministers are to be esteemed, that we attribute not unto them, more or less than we ought to do. Therefore he teacheth us, that they are they by whom we are brought to faith and salvation, but yet as the ministers of God, and such as do nothing of themselves, but God so working by them as it pleaseth him to furnish them with his gifts. Therefore we have not to mark or consider what minister it is that speaketh, but what is spoken: and we must depend only upon him which speaketh by his servants.
145. 1 Corinthians 3:6 He beautifieth the former sentence, with two similitudes: first comparing the company of the faithful, to a field which God maketh fruitful, when it is sowed and watered through the labor of his servants: next, by comparing it to a house, which indeed the Lord buildeth, but by the hands of his workmen, some of whom, he useth in laying the foundation, others in building of it up. Now, both these similitudes tend to this purpose, to show that all things are wholly accomplished by God’s only authority and might, so that we must only have an eye to him. Moreover, although that God useth some in the better part of the work, we must not therefore contemn others, in respect of them, and much less may we divide, or set them apart, (as these factious men did) seeing that all of them labor in God’s business, and in such sort, that they serve to finish one selfsame work, although by a divers manner of working, insomuch that they need one another’s help.
146. 1 Corinthians 3:9 Serving under him: Now they which serve under another, do nothing by their own strength, but as it is given them by grace, which grace maketh them fit to that service. See 1 Cor. 15:10; 2 Cor. 3:6, and all the increase that cometh by their labor, doth so proceed from God, that no part of the praise of it may be given to the under servant.
147. 1 Corinthians 3:10 Now he speaketh to the teachers themselves, who succeeded him in the Church of Corinth, and in their person, to all that were after or shall be Pastors of Congregations, seeing that they succeed into the labor of the Apostles, which were planters and chief builders. Therefore he warneth them first, that they persuade not themselves that they may build after their own fantasy, that is, that they may propound and set forth anything in the Church, either in matter, or in kind of teaching, different from the Apostles which were the chief builders.
148. 1 Corinthians 3:11 Moreover, he showeth what this foundation is, to wit, Christ Jesus, from which they may not turn away one iota in the building up of this building.
149. 1 Corinthians 3:12 Thirdly, he showeth that they must take heed that the upper part of the building be answerable to the foundation, that is, that admonitions, exhortations, and whatsoever pertaineth to the edifying of the flock, be answerable to the doctrine of Christ, as well in matter as in form: which doctrine is compared to gold, silver, and precious stones: of which matter, Isaiah also and John in the Revelation build the heavenly city. And to these are opposite, wood, hay, stubble, that is to say, curious and vain questions or decrees: and besides to be short, all that kind of teaching which serveth to ostentation. For false doctrines, whereof he speaketh not here, are not said properly to be built upon this foundation, unless peradventure in show only.
150. 1 Corinthians 3:13 He testifieth, as indeed the truth is, that all are not good builders, no not some of them which stand upon this one and only foundation: but howsoever this work of evil builders, saith he, stand for a season, yet shall it not always deceive, because that the light of the truth appearing at length, as day shall dissolve this darkness, and show what it is. And as that stuff is tried by the fire, whether it be good or not, so will God in his time by the touch of his Spirit and word, try all buildings, and so shall it come to pass, that such as be found pure and sound, shall still continue so, to the praise of the workman; but they that are otherwise, shall be consumed, and vanish away, and so shall the workman be frustrated of the hope of his labor, which pleased himself in a thing of nought.
151. 1 Corinthians 3:15 He taketh not away hope of salvation from the unskillful and foolish builders, which hold fast the foundation, of which sort were those Rhetoricians rather than pastors of Corinth: but he addeth an exception, that they must notwithstanding suffer this trial of their work, and also abide the loss of their vain labors.
152. 1 Corinthians 3:16 Continuing still in the metaphor of a building, he teacheth us that this ambition is not only vain, but also sacrilegious: For he saith that the Church is as it were the Temple of God, which God hath as it were consecrated unto himself by his Spirit. Then turning himself to these ambitious men: he showeth that they profane the Temple of God, because those vain arts wherein they please themselves so much, are as he teacheth, so many pollutions of the holy doctrine of God, and the purity of the Church. Which wickedness shall not be suffered unpunished.
153. 1 Corinthians 3:17 Defileth it, and maketh it unclean, being holy: and surely they do defile it, by Paul’s judgment, which by fleshly eloquence defile the purity of the Gospel.
154. 1 Corinthians 3:18 He concludeth by the contrary, that they profess pure wisdom in the Church of God, which refuse and cast away all those vanities of men, and if they be mocked of the world, it is sufficient for them that they be wise according to the wisdom of God, and as he will have them to be wise.
155. 1 Corinthians 3:19 Be they never so crafty, yet the Lord will take them when he shall discover their treachery.
156. 1 Corinthians 3:21 He returneth to the proposition of verse 2, first warning the hearers, that henceforward they esteem not as lords, those whom God hath appointed to be ministers, and not lords of their salvation, which thing they do, that depend upon men, and not upon God, that speaketh by them.
157. 1 Corinthians 3:21 Please himself.
158. 1 Corinthians 3:21 Helps, appointeth for your benefit.
159. 1 Corinthians 3:22 He passeth from the persons to the things themselves, that his argument may be more forcible, yea, he ascendeth from Christ to the Father, to show us that we rest ourselves no not in Christ himself, in that that he is man, but because he carrieth us up even to the Father, as Christ witnesseth of himself everywhere, that he was sent of his Father, that by this band we may be all knit with God himself.
160. 1 Corinthians 4:1 He concludeth the duty of the hearers towards their ministers: that they esteem them not as lords: and yet notwithstanding, that they give ear unto them, as to them that are sent from Christ, sent I say to this end and purpose, that they may receive as it were at their hands, the treasure of salvation which is drawn out of the secrets of God.
161. 1 Corinthians 4:1 Every man.
162. 1 Corinthians 4:2 Last of all, he warneth the ministers that they also behave themselves not as lords, but as faithful servants, because they must render an account of their stewardship unto God.
163. 1 Corinthians 4:3 Because in reprehending others, he set himself for an example, he useth a preoccupation or preventing of an objection, and using the gratuity of an Apostle, he showeth that he careth not for the contrary judgments that they have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he bringeth good reasons why he was nothing moved with the judgments which they had of him.
164. 1 Corinthians 4:3 First, because that that which men judge in these cases of their own brains, is no more to be accounted of, than when the unlearned do judge of wisdom.
165. 1 Corinthians 4:3 Word for word, Day, after the manner of speech of the Cilicians.
166. 1 Corinthians 4:3 Secondly, saith he, how can you judge how much or how little I am to be accounted of, seeing that I myself which know myself better than you do, and which dare profess that I have walked in my vocation with a good conscience, dare not yet notwithstanding challenge anything to myself? for I know that I am not unblameable, all this notwithstanding: much less therefore should I please myself as you do.
167. 1 Corinthians 4:4 I permit myself to the Lord’s judgment.
168. 1 Corinthians 4:5 A third reason proceeding of a conclusion as it were, out of the former reasons. It is God’s office, to esteem every man according to his value, because he knoweth the secrets of the heart, which men for the most part are ignorant of. Therefore this judgment pertaineth not to you.
169. 1 Corinthians 4:5 One could not be praised above the rest, but the other should be blamed: and he mentioneth praise rather than dispraise, for that the beginning of this sore was this, that they gave more to some men than meet was.
170. 1 Corinthians 4:6 Having rejected their judgment, he setteth forth himself again as a singular example of modesty, as one which concealing in this Epistle those factious teacher’s names, doubted not to put down his own name and Apollos’ in their place, and took upon him, as it were, their shame: so far was he from preferring himself to any.
171. 1 Corinthians 4:6 By our example, which chose rather to take other men’s faults upon us, than to carpe any by name.
172. 1 Corinthians 4:7 He showeth a good means to bridle pride: first, if thou consider how rightly thou exemptest thyself out of the number of others, seeing thou art a man thyself: again, if thou consider that although thou have something more than other men have, yet thou hast it not but by God’s bountifulness. And what wise man is he that will brag of another’s goodness, and that against God?
173. 1 Corinthians 4:7 There is nothing then in us of nature, that is worthy of commendation: but all that we have, we have it of grace, which the Pelagians and half Pelagians will not confess.
174. 1 Corinthians 4:8 He descendeth to a most grave mock, to cause these ambitious men to blush even against their wills.
175. 1 Corinthians 4:9 He that will take a right view how like Paul and the Pope are, who lyingly boasteth that he is his successor, let him compare the delicates of the Popish court with Saint Paul’s state, as we see it here.
176. 1 Corinthians 4:13 Such as by sweeping is gathered together.
177. 1 Corinthians 4:14 Moderating the sharpness of his mock, he putteth them in mind to remember of whom they were begotten in Christ, and that they should not doubt to follow him for an example, although he seem vile according to the outward show, in respect of others, yet mighty by the efficacy of God’s Spirit, as they had trial thereof in themselves.
178. 1 Corinthians 4:17 What way and rule I follow everywhere in teaching the Churches.
179. 1 Corinthians 4:18 Last of all he descendeth also to Apostolic threatenings, but yet chiding them as a father, lest by their disorder he be constrained to come to punish some among them.
180. 1 Corinthians 4:19 By words, he meaneth their painted and colored kind of eloquence, against which he setteth the virtue of the Spirit.
181. 1 Corinthians 4:21 A passing over to another part of this Epistle, wherein he reprehended more sharply a very heinous offence, showing the use of ecclesiastical correction.
182. 1 Corinthians 4:21 Meekly affected towards you.
183. 1 Corinthians 5:1 They are greatly to be reprehended which by suffering of wickedness, set forth the Church of God to be mocked and scorned as the infidels.
184. 1 Corinthians 5:2 There are none more proud, than they that least know themselves.
185. 1 Corinthians 5:3 Excommunication ought not to be committed to one man’s power, but must be done by the authority of the whole Congregation, after that the matter is diligently examined.
186. 1 Corinthians 5:3 In mind, thought, and will.
187. 1 Corinthians 5:4 Calling upon Christ his Name.
188. 1 Corinthians 5:4 There is no doubt but that judgment is ratified in heaven, wherein Christ himself sitteth as Judge.
189. 1 Corinthians 5:5 The excommunicate is delivered to the power of Satan, in that, that he is cast out of the house of God.
190. 1 Corinthians 5:5 What it is to be delivered to Satan, the Lord himself declareth when he saith, Let him be unto thee as an Heathen and Publican, Matt 18:17, that is to say, to be disfranchised, and put out of the right and liberty of the city of Christ, which is the Church, without which Satan is lord and master.
191. 1 Corinthians 5:5 The end of excommunication is not to cast away the excommunicate, that he should utterly perish, but that he may be saved, to wit, that by this means his flesh may be tamed, that he may learn to live to the Spirit.
192. 1 Corinthians 5:6 Another end of excommunication is, that others be not infected, and therefore it must of necessity be retained in the Church, that the one be not infected by the other.
193. 1 Corinthians 5:6 Is naught, and not grounded upon good reason, as though you were excellent, and yet there is such wickedness found amongst you.
194. 1 Corinthians 5:7 By alluding to the ceremony of the Passover, he exhorteth them to cast out that unclean person from amongst them. In times past, saith he, it was not lawful for them which did celebrate the Passover, to eat leavened bread: insomuch that he was holden as unclean and unworthy to eat the Passover, whosoever had but tasted of leaven. Now our whole life must be as it were the feast of unleavened bread, wherein all they that are partakers of that immaculate Lamb which is slain, must cast out both of themselves, and also out of their houses and Congregations all impurity.
195. 1 Corinthians 5:7 By lump he meaneth the whole body of the Church, every member whereof must be unleavened bread, that is, be renewed in spirit, by plucking away the old corruption.
196. 1 Corinthians 5:7 The Lamb of our Passover.
197. 1 Corinthians 5:8 Let us lead our whole life, as it were a continual feast, honestly and uprightly.
198. 1 Corinthians 5:9 Now he speaketh more generally; and that which he spake before of the incestuous person, he showeth that it pertaineth to others, which are known to be wicked, and such as through their naughty life are a slander to the Church, which ought also by lawful order be cast out of the community of the Church. And making mention of eating meat, either he meaneth those feasts of love whereat the Supper of the Lord was received, or else their common usage and manner of life which is rightly to be taken, lest any man should think that either matrimony were broken by excommunication, or such duties hindered and cut off thereby, as we owe one to another: children to their parents, subjects to their rulers, servants to their masters, and neighbor to neighbor, to win one another to God.
199. 1 Corinthians 5:10 If you should utterly abstain from such men’s company, you should go out of the world: therefore I speak of them which are in the very bosom of the Church, which must be called home by discipline, and not of them which are without, with whom we must labor by all means possible, to bring them to Christ.
200. 1 Corinthians 5:12 Such as are false brethren, ought to be cast out of the Congregation: as for them which are without, they must be left to the judgment of God.
201. 1 Corinthians 6:1 The third question is of civil judgments: Whether it be lawful for one faithful to draw another faithful before the judgment seat of an infidel? He answereth that it is not lawful, for offense sake, for it is not evil of itself.
202. 1 Corinthians 6:1 As if he said, Are ye become so impudent, that you are not ashamed to make the Gospel a laughingstock to profane men?
203. 1 Corinthians 6:1 Before the unjust.
204. 1 Corinthians 6:1 He addeth that he doth not forbid that one neighbor may go to law with another, if need so require, but yet under holy judges.
205. 1 Corinthians 6:2 He gathereth by a comparison that the faithful cannot seek to infidels to be judged, without great injury done to the Saints, seeing that God himself will make the Saints judges of the world, and of the devils, with his Son Christ: much more ought they to judge these light and small causes: which may be by equity, and good conscience, determineth.
206. 1 Corinthians 6:4 The conclusion, wherein he prescribeth a remedy for this mischief: to wit, if they end their private affairs betwixt themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, saith he, is sufficient. Therefore he condemneth not judgment seats, but showeth what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate: for he speaketh not of judgments which are practiced between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.
207. 1 Corinthians 6:4 Courts and places of judgments.
208. 1 Corinthians 6:4 Even the most abject among you.
209. 1 Corinthians 6:5 He applieth the general proposition to a particular, always calling them back to this, to take away from them that false opinion of their own excellency, from whence all these mischiefs sprang.
210. 1 Corinthians 6:7 Now he goeth further also, and although by granting them private arbiters out of the Congregation of the faithful, he doth not simply condemn, but rather establish private judgments, so that they be exercised without offense, yet he showeth that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy neither.
211. 1 Corinthians 6:7 A weakness of mind which is said to be in them that suffer themselves to be overcome of their lusts, and it is a fault that squareth greatly from temperance and moderation, so that he nippeth them which could not put up an injury done unto them.
212. 1 Corinthians 6:7 This pertaineth chiefly to the other part of the reprehension, to wit, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offense. But yet this is generally true, that we ought rather depart from our right, than try the uttermost of the Law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he saith that they must repent, unless they will be shut out of the inheritance of God.
213. 1 Corinthians 6:9 Now he prepareth himself to pass over to the fourth treatise of this Epistle, which concerneth matters indifferent: debating this matter first, how men may well use women or not: which question hath three branches, fornication, matrimony, and a single life. As for fornication, he utterly condemneth it. And marriage he commandeth to some, as a good and necessary remedy for them, to others he leaveth it free: And others some he dissuadeth from it, not as unlawful, but as discommodious, and that not without exception. As for singleness of life (under which also I comprehend virginity) he enjoineth it to no man: yet he persuadeth men unto it, but not for itself, but for another respect, neither all men nor without exception. And being about to speak against fornication, he beginneth with a general reprehension of those vices, wherewith that rich and riotous city most abounded: warning and teaching them earnestly, that repentance is unseparably joined with forgiveness of sins, and sanctification with justification.
214. 1 Corinthians 6:11 In Jesus.
215. 1 Corinthians 6:12 Secondly, he showeth that the Corinthians do simply offend in matters indifferent. First, because they abused them: next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity: and that he doth not use them aright, which immoderately abuseth them, and so becometh a slave unto them.
216. 1 Corinthians 6:12 Whatever: but this general word must be restrained to things that are indifferent.
217. 1 Corinthians 6:12 He is in subjection to things that are indifferent, whatsoever he be that thinketh he may not be without them, which is a flattering kind of slavery under a color of liberty, which sealeth upon such men.
218. 1 Corinthians 6:13 Secondarily, because they counted many things for indifferent which were of themselves unlawful, as fornication, which they numbered amongst mere natural and lawful desires, as well as meat and drink: Therefore the Apostle showeth, that they are utterly unlike: for meats, saith he, were made for the necessary use of man’s life, which is not perpetual. For both meats, and all this manner of nourishing are quickly abolished. But we must not so think of the uncleanness of fornication, for which the body is not made, but on the contrary side is ordained to pureness, as appeareth by this, that is consecrated to Christ, even as Christ also is given us of his Father, to quicken our bodies with that virtue wherewith he also rose again.
219. 1 Corinthians 6:15 A declaration of the former argument by contraries, and the applying of it.
220. 1 Corinthians 6:16 A proof of the same argument: a harlot and Christ are clean contrary, so are the flesh and the Spirit: therefore he that is one with an harlot (which is done by carnal copulation of their bodies) cannot be one with Christ, which unity is pure and spiritual.
221. 1 Corinthians 6:16 Moses doth not speak these words of fornication, but of marriage: but seeing that fornication is the corrupting of marriage, and both of them is a carnal and fleshly copulation, we cannot say that the Apostle abuseth his testimony. Again, Moses hath not this word (Two) but it is very well expresseth both here and in Matt. 29:5, because he speaketh only but of man and wife: whereupon the opinion of them that vouch it to be lawful to have many wives, is beaten down: for he that companieth with many, is sundered as it were into many parts.
222. 1 Corinthians 6:18 Another argument why fornication is to be eschewed, because it defileth the body with a peculiar kind of filthiness.
223. 1 Corinthians 6:19 The third argument: Because a fornicator is sacrilegious, for that our bodies are consecrate to God.
224. 1 Corinthians 6:19 The fourth argument: Because we are not our own men, to give ourselves to any other, much less to Satan and the flesh, seeing that God himself hath bought us, and that with a great price, to the end that both in body and soul, we should serve to his glory.
225. 1 Corinthians 7:1 He teacheth concerning marriage, that although a single life hath his commodities, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication: but so that neither one man may have many wives, or any wife many husbands.
226. 1 Corinthians 7:1 Touching those matters whereof you wrote unto me.
227. 1 Corinthians 7:1 Commodious, and (as we say) expedient. For marriage bringeth many griefs with it, and that by reason of the corruption of our first estate.
228. 1 Corinthians 7:3 Secondly, he showeth that the parties married, must with singular affection entirely love one the other.
229. 1 Corinthians 7:3 This word (due) containeth all kind of benevolence, though he speak more of one sort than of the other, in that that followeth.
230. 1 Corinthians 7:4 Thirdly, he warneth them that they are each in other’s power, as touching the body, so that they may not defraud one another.
231. 1 Corinthians 7:5 He addeth an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, wherein notwithstanding, he warneth them to consider what is expedient, lest by this long breaking off as it were from marriage, they bestirred up to incontinency.
232. 1 Corinthians 7:5 Do nothing else.
233. 1 Corinthians 7:6 Fifthly, he teacheth that marriage is not simply necessary for all men, but for them which have not the gift of continency, and this gift is by a peculiar grace of God.
234. 1 Corinthians 7:7 I wish.
235. 1 Corinthians 7:8 Sixthly, he giveth the selfsame admonition touching the second marriage, to wit, that a single life is to be allowed, but for such as have the gift of continency: otherwise they ought to marry again, that their conscience may be at peace.
236. 1 Corinthians 7:8 This whole place is flat against them which condemn second marriages.
237. 1 Corinthians 7:9 So to burn with lust, that either the will yieldeth to the temptation, or else we cannot call upon God with a quiet conscience.
238. 1 Corinthians 7:10 Seventhly, he forbiddeth contentions and the publishing of divorces (for he speaketh not here of the fault of whoredom, which was then death even by the law of the Romans also) whereby he affirmeth that the hand of marriage is not dissolved, and that from Christ’s mouth.
239. 1 Corinthians 7:12 Eighthly, he affirmeth that those marriages which are already contracted between a faithful and an unfaithful or infidel, are firm, so that the faithful may not forsake the unfaithful.
240. 1 Corinthians 7:14 He answereth an objection: But the faithful is defiled by the society of the unfaithful. The Apostle denieth that, and proveth that the faithful man with good conscience may use the vessel of his unfaithful wife, by this that their children which are born of them, are accounted holy (that is, contained within the promise) for it is said to all the faithful, I will be thy God, and the God of thy seed.
241. 1 Corinthians 7:14 The godliness of the wife is of more force, to cause their coupling together to be accounted holy, than the infidelity of the husband is, to profane the marriage.
242. 1 Corinthians 7:14 The infidel is not sanctified or made holy in his own person, but in respect of his wife, he is sanctified to her.
243. 1 Corinthians 7:14 To the faithful husband.
244. 1 Corinthians 7:14 This place destroyeth the opinion of them that would not have children to be baptized, and their opinion also, that make baptism the very cause of salvation. For the children of the faithful are holy, by virtue of the covenant, even before Baptism, and baptism is added as the seal of that holiness.
245. 1 Corinthians 7:15 He answereth to a question: what if the unfaithful forsake the faithful? then is the faithful free, saith he, because he is forsaken of the unfaithful.
246. 1 Corinthians 7:15 When any such thing falleth out.
247. 1 Corinthians 7:15 Lest any man upon pretence of this liberty should give occasion to the unfaithful to depart, he giveth to understand, that marriage contracted with an infidel, ought peaceably to be kept, that if it be possible the infidel may be won to the faith.
248. 1 Corinthians 7:17 Taking occasion by that which he said of the bondage and liberty of matrimony, he digresseth to a general doctrine concerning the outward state and condition of man’s life, as Circumcision and uncircumcision, servitude and liberty: warning every man generally to live with a contented mind in the Lord, what state or condition forever he be in, because that those outward things, as to be circumcised or uncircumcised, to be bond or free, are not of the substance (as they term it) of the kingdom of heaven.
249. 1 Corinthians 7:17 Hath bound him to a certain kind of life.
250. 1 Corinthians 7:18 Notwithstanding he giveth us to understand, that in these examples all are not like sort: because that circumcision is not simply of itself to be desired, but such as are bound may desire to be free. Therefore herein only they are equal, that the kingdom of God consisteth not in them, and therefore these are no hindrance to obey God.
251. 1 Corinthians 7:18 He is said to gather his uncircumcision, who by the help of a Chirurgeon recovereth an upper skin: which is done by the drawing the skin with an instrument, to make it to cover the nut. Celsus in book 7, chapter 25.
252. 1 Corinthians 7:21 As though this calling were too unworthy a calling for Christ.
253. 1 Corinthians 7:22 He that is in state of a servant, and is called to be a Christian.
254. 1 Corinthians 7:23 He showeth the reason of the unlikeness, because that he that desireth to be circumcised, maketh himself subject to man’s tradition, and not to God. And this may be much more understood of superstitions, which some do foolishly accompt for things indifferent.
255. 1 Corinthians 7:24 A repetition of the general doctrine.
256. 1 Corinthians 7:24 So purely and from the heart, that your doings may be approved before God.
257. 1 Corinthians 7:25 He enjoineth virginity to no man, yet he persuadeth and praiseth it for another respect, to wit, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life, and therefore such as were not troubled with families, might be the readier: and also for the cares of this life, which marriage draweth with it necessity, so that they cannot but have their minds distracteth: and this hath place in women especially.
258. 1 Corinthians 7:25 The circumstances considered, this I counsel you.
259. 1 Corinthians 7:25 It is I that speak this which I am minded to speak: and the truth is, I am a man, but yet worthy credit, for I have obtained of the Lord to be such an one.
260. 1 Corinthians 7:26 To remain a virgin.
261. 1 Corinthians 7:26 For the necessity which the Saints are daily subject unto, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh enforced them to it.
262. 1 Corinthians 7:28 By the (flesh) he understandeth what things forever belong to this present life, for marriage bringeth with it many discommodities: so that he bendeth more to a sole life, not because it is a service more agreeable to God than marriage is, but for those discommodities, which (if it were possible) he would wish all men to be void of, that they might give themselves to God only.
263. 1 Corinthians 7:28 I would your weakness were provided for.
264. 1 Corinthians 7:29 For we are now in the latter end of the world.
265. 1 Corinthians 7:30 By weeping, the Hebrews understand all adversity, and be joy, all prosperity.
266. 1 Corinthians 7:31 Those things which God giveth us here.
267. 1 Corinthians 7:31 The guise, the shape, and fashion: whereby he showeth us, that there is nothing in this world that continueth.
268. 1 Corinthians 7:33 They that are married, have their wits drawn hither and thither, and therefore if any man have the gift of continency, it is more commodious for him to live alone: but they that are married may care for the things of the Lord also, Clement, Strom. 3.
269. 1 Corinthians 7:34 Mind.
270. 1 Corinthians 7:35 He meaneth that he will enforce no man either to marry or not to marry, but to show them barely what kind of life is most commodious.
271. 1 Corinthians 7:36 Now he turneth himself to the Parents, in whose power and authority their children are, warning them that according to the former doctrine they consider what is meet and convenient for their children, that they neither deprive them of the necessary remedy against incontinency, nor constrain them to marriage, whereas neither their will doth lead them, nor any necessity urgeth them. And again he praiseth virginity, but of itself, and not in all.
272. 1 Corinthians 7:36 He doeth well: for so he expoundeth it verse 38.
273. 1 Corinthians 7:37 Resolved with himself.
274. 1 Corinthians 7:37 That the weakness of his daughter enforceth him not, or any other matter, that that he may safely keep her a virgin still.
275. 1 Corinthians 7:38 Provideth more commodiously for his children, and that not simply, but by reason of such conditions as are before mentioned.
276. 1 Corinthians 7:39 That which he spake of a widower, he speaketh now of a widow, to wit, that she may marry again, so that she do it in the fear of God: and yet he dissembleth not, but saith, that if she remain still a widow, she shall be void of many cares.
277. 1 Corinthians 7:39 By the law of marriage.
278. 1 Corinthians 7:39 Religiously, and in the fear of God.
279. 1 Corinthians 8:1 He entereth to entreat of another kind of things indifferent, to wit, of things offered to idols, or the use or flesh so offered and sacrificed. And first of all he removeth all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of meats was for unskillful men, but as for them, they knew well enough the benefit of Christ, which causeth all these things to be clean to them that are clean. Be it so saith Paul: be it that we are all sufficiently instructed in the knowledge of Christ. I say notwithstanding that we must not simply rest in this knowledge. The reason is that unless our knowledge be tempered with charity, it doth not only not avail, but also doeth much hurt, because it is the mystery of pride: nay, it doth not so much as discern the name of godly knowledge, if it be separate from the love of God and therefore from the love of our neighbor.
280. 1 Corinthians 8:1 This general word is to be abridged as appeareth verse 7, for there is a kind of taunt in it, as we may perceive by the next verse.
281. 1 Corinthians 8:1 Ministereth occasion of vanity and pride, because it is void of charity.
282. 1 Corinthians 8:1 Instructed our neighbor.
283. 1 Corinthians 8:4 The application of that answer to things offered to idols: I grant, saith he that an idol is indeed a vain imagination, and that there is but one God and Lord, herefore that meat cannot be made holy or profane by the idol: but it followeth not therefore that a man may without respect use those meats as any other.
284. 1 Corinthians 8:4 This word (idol) in this place is taken for an image which is made to present some godhead, that worship might be given unto it: whereupon came the word (idolatry) that is to say, Image service.
285. 1 Corinthians 8:4 It is a vain dream.
286. 1 Corinthians 8:6 When the Father is distinguished from the Son, He is named the beginning of all things.
287. 1 Corinthians 8:6 We have our being in him.
288. 1 Corinthians 8:6 But as the Father is called Lord, so is the Son, God therefore this word (One) doth not respect the persons, but the natures.
289. 1 Corinthians 8:6 This word (By) doth not signify the instrumental cause, but the efficient: For the Father and the Son work together, which is not so to be taken, that we make two causes, seeing they have both but one nature though they be distinct persons.
290. 1 Corinthians 8:7 The reason why that followeth not, is this: because there are many men which do not know that which you know. Now the judgments of outward things depend not only upon your conscience, but upon the conscience of them that behold you, and therefore your actions must be applied not only to your knowledge, but also to the ignorance of your brethren.
291. 1 Corinthians 8:7 An applying of the reason, There are many which cannot eat of things offered to idols, but with a wavering conscience, because they think them to be unclean: therefore if by thy example they enterprise to do that which inwardly they thinketh displeaseth God, their conscience is defiled with this eating, and thou hast been the occasion of this mischief.
292. 1 Corinthians 8:7 By conscience of the idol, he meaneth the secret judgment that they had within themselves,whereby they thought all things unclean, that were offered to idols, and therefore they could not use them with good conscience. For this force hath conscience, that if it be good, it maketh things indifferent good, and if it be evil, it maketh them evil.
293. 1 Corinthians 8:8 A preventing of an objection: Why then, shall we therefore be deprived of our liberty? Nay saith the Apostle, you shall lose no part of Christianity although you abstain for your brethren’s sake, as also if you receive the meat, it maketh you no whit the more holy, for our commendation before God consisteth not in meats: but to use our liberty with offense of our brethren, is an abuse of liberty, the true use whereof is clean contrary, to wit, so to use it, as in using of it we have consideration of our weak brethren.
294. 1 Corinthians 8:10 Another plainer explication of the same reason, propounding the example of the sitting down at the table in the idol’s temple, which thing the Corinthians did evil accompt of among things indifferent, because it is simply forbidden for the circumstance of the place, although offense do cease, as it shall be declared in his place.
295. 1 Corinthians 8:11 An amplification of the argument taken both of comparison and contraries: Thou wretched man, saith he, pleasing thyself with thy knowledge which indeed is none (for if thou haddest true knowledge, thou wouldest not sit down to meat in idol’s temple) wilt thou destroy thy brother, hardening his weak conscience by this example to do evil, for whose salvation Christ himself has died?
296. 1 Corinthians 8:12 Another amplification: Such offending of our weak brethren redoundeth unto Christ, and therefore let not these men think that they have to do only with their brethren.
297. 1 Corinthians 8:13 The conclusion, which Paul conceiveth in his own person, that he might not seem to exact that of others, which he will not be first subject unto himself. I had rather (saith he) abstain forever from all kind of flesh, than give occasion of sin to any of my brethren, much less would I refuse in any certain place or time for my brother’s sake not to eat flesh offered to idols.
298. 1 Corinthians 9:1 Before he proceedeth any further in his proposed manner of things offered to idols he would show the cause of all this mischief, and also take it away: to wit, that the Corinthians thought themselves not bound to depart from an iota of their liberty for any man’s pleasure. Therefore he propoundeth himself for an example and that in a matter almost necessary. And yet he speaketh generally of both, but first of his own person. If (saith he) you allege for yourselves that you are free, and therefore will use your liberty, am I not also free, seeing I am an Apostle?
299. 1 Corinthians 9:1 He proveth his Apostleship by the effects, in that that he was appointed of Christ himself, and the authority of his function was sufficiently confirmed to him amongst them by their conversion. And all these things he setteth before their eyes, to make them ashamed for that they would not in the least wise that might be, debase themselves, for the weak’s sake, whereas the Apostle himself did all that he could to win them to God when they were utterly reprobate and without God.
300. 1 Corinthians 9:1 By the Lord.
301. 1 Corinthians 9:2 As a seal whereby it appeareth sufficiently that God is the author of my Apostleship.
302. 1 Corinthians 9:3 He addeth this by the way, as if he would say, So far it is off, that you may doubt of my Apostleship, that I use it to refute them which call it into controversy, by opposing those things which the Lord hath done by me amongst you.
303. 1 Corinthians 9:3 Which like Judges examine me and my doings.
304. 1 Corinthians 9:4 Now touching the matter itself, he saith, Seeing that I am free, and truly an Apostle, why may not I (I say not, eat of all things offered to idols) but be maintained by my labors, yea and keep my wife also, as the residue of the apostles lawfully do, as by name, John and James, the Lord’s cousins, and Peter himself?
305. 1 Corinthians 9:4 Upon the expense of the Church?
306. 1 Corinthians 9:5 One that is a Christian and a true believer?
307. 1 Corinthians 9:6 Not to live by the work of our hands?
308. 1 Corinthians 9:7 That he may not seem to burden the Apostles, he showeth that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labors, and shepherds by that that cometh of their flocks.
309. 1 Corinthians 9:7 Useth to go a warfare?
310. 1 Corinthians 9:8 Secondly he bringeth forth the authority of God’s institution by an argument of comparison.
311. 1 Corinthians 9:8 Have I no better ground than the common custom of men?
312. 1 Corinthians 9:9 Was it God’s proper drift to provide for oxen, when he made this Law? for otherwise there is not the smallest thing in the world, but God hath a care of it.
313. 1 Corinthians 9:11 An assumption of the arguments with an amplification, for neither in so doing do we require a reward meet for our deserts.
314. 1 Corinthians 9:12 Another argument of great force: others are nourished amongst you, therefore it was lawful for me, yea rather for me than any other: and yet I refused it, and had rather still suffer any discommodity, than the Gospel of Christ should be hindered.
315. 1 Corinthians 9:12 The word signifieth a right and interest, whereby he giveth us to understand that the ministers of the word must of right and duty be found of the Church.
316. 1 Corinthians 9:13 Last of all he bringeth forth the express Law concerning the nourishing of the Levites, which privilege notwithstanding he will not use.
317. 1 Corinthians 9:13 This is spoken by the figure Metonymy, for, of those things that are offered in the temple.
318. 1 Corinthians 9:13 Are partakers with the altar in dividing the sacrifice.
319. 1 Corinthians 9:14 Because they preach the Gospel. It followed by this place, that Paul gat no living, neither would have any other man get, by any commodity of masses, or any other such superstitious trumperies.
320. 1 Corinthians 9:15 He taketh away occasion of suspicion by the way, that it might not be thought that he wrote this as though he challenged his wages that was not paid him. Nay saith him, I had rather die, than not continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord hath enjoined me this office: but unless I do it willingly and for the love of God, nothing is to be allowed that I do. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel’s sake, as for my gains and advantages. But I say, this were not to use, but abuse my right and liberty. Therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ.
321. 1 Corinthians 9:18 By taking nothing of them to whom I preach it.
322. 1 Corinthians 9:20 The word (Law) in this place, must be restrained to the ceremonial Law.
323. 1 Corinthians 9:22 In matters that are indifferent, which may be done or not done with a good conscience: as if he said, I changed myself into all fashions, that by all means, I might save some.
324. 1 Corinthians 9:23 That both I and they to whom I preach the Gospel, may receive fruit by the Gospel.
325. 1 Corinthians 9:24 He bringeth in another cause of this mischief, to wit, that they were given to gluttony, for there were solemn banquets of sacrifices, and the riot of the Priests was always too much celebrated and kept. Therefore it was hard for them which were accustomed to righteousness, especially when they pretended the liberty of the Gospel, to be restrained from these banquets: but contrarywise, the Apostle calleth them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmians were) which pamper up their bodies, and therefore affirming that they can have no reward, unless they take another course and trade of life.
326. 1 Corinthians 9:25 Useth a most exquisite diet.
327. 1 Corinthians 9:27 The old man which striveth against the spirit.
328. 1 Corinthians 9:27 This word (Reproved) is not set as contrary to the word (Elect) but as contrary to the word (Approved) when we see one by experience not to be such an one as he ought to be.
329. 1 Corinthians 10:1 He setteth out that which he said, laying before them an example of the horrible judgment of God against them which had in effect the selfsame pledges, of the same adoption and salvation that we have: and yet notwithstanding when they gave themselves to idols’ feasts, perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against them which frequented idols’ feasts, the same also seems to be alleged to this end and purpose, because many men are thus minded, that those things are not of such great weight, that God will be angry with them if they use them, so that they frequent Christian assemblies and be baptized, and receive the Communion, and confess Christ.
330. 1 Corinthians 10:1 Paul speaketh thus in respect of the covenant, and not in respect of the persons, saving in general.
331. 1 Corinthians 10:2 In effect the Sacrament of the old fathers were all one with ours, for they respected Christ only who offered himself unto them in divers shadows.
332. 1 Corinthians 10:2 All of them were baptized with the outward sign, but not in deed, wherewith God cannot be charged, but they themselves.
333. 1 Corinthians 10:2 Moses being their guide.
334. 1 Corinthians 10:3 The same that we do.
335. 1 Corinthians 10:3 Manna, which was a spiritual meat to the believers, which in faith lay hold upon Christ who is the true meat.
336. 1 Corinthians 10:4 Of the river and running Rock, which followed the people.
337. 1 Corinthians 10:4 Did sacramentally signify Christ, so that together with the sign, there was the thing signified, and the truth itself: for God doth not offer a bare sign, but the thing signifieth by the sign, together with it which is to be received with faith.
338. 1 Corinthians 10:6 An amplifying of the example against them which are carried away with their lusts beyond the bounds which God has measured out. For this is the beginning of all evil, as of idolatry (which hath gluttony a companion unto it) fornication, rebelling against Christ, murmuring, and such like, which God punished most sharply in that old people, to the end that we which succeed them, and have a more full declaration of the will of God, might by that means take better heed.
339. 1 Corinthians 10:6 Some read figures: which signified our sacraments: for circumcision was to the Jews a seal of righteousness, and to us a lively pattern of Baptism, and so in the other Sacraments.
340. 1 Corinthians 10:9 To tempt Christ, is to provoke him to a combat as it were which those men do, who abuse the knowledge that he hath given them, and make it to serve for a cloak for their lusts and wickedness.
341. 1 Corinthians 10:11 This our age is called the end, for it is the shutting up of all ages.
342. 1 Corinthians 10:12 In conclusion, he descendeth to the Corinthians themselves, warning them that they please not themselves, but rather that they prevent the subtleties of Satan. Yet he useth an insinuation, and comforteth them, that he may not seem to make them altogether like to those wicked idolaters and contemners of Christ, which perished in the wilderness.
343. 1 Corinthians 10:13 Which cometh of weakness.
344. 1 Corinthians 10:13 He that would have you tempted for your profit’s sake, will give you an issue to escape out of the temptation.
345. 1 Corinthians 10:15 Now returning to those idols’ feasts, that he may not seem to dally at all, first he promiseth that he will use no other reasons than such as they knew very well themselves. And he useth an induction borrowed of the agreement that is the things themselves. The holy banquets of the Christians are pledges, first of all of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual conjunction in one selfsame religion: therefore so do the idolaters also join themselves with their idols or devils rather (for idols are nothing) in those solemn banquets, whereupon it followeth, that that table is a table of devils, and therefore you must eschew it: for you cannot be partakers of the Lord and of idols together, much less may such banquets be accounted for things indifferent. Will ye then strive with God? and if you do, think you that you shall get the upper hand?
346. 1 Corinthians 10:16 Of thanksgiving: whereupon, that holy banquet was called Eucharist, that is, a thanksgiving.
347. 1 Corinthians 10:16 A most effectual pledge and note of our knitting together with Christ, and ingrafting to him.
348. 1 Corinthians 10:18 That is, as yet observe their ceremonies.
349. 1 Corinthians 10:18 Are consenting and guilty, both of that worship and sacrifice.
350. 1 Corinthians 10:20 Have anything to do with the devils, or enter into that society which is begun on the devil’s name.
351. 1 Corinthians 10:21 The heathen and profane people were wont to shut up and make an end of their feasts which they kept to the honor of their gods, in offering meat offerings and drink offerings to them, with banquets and feastings.
352. 1 Corinthians 10:23 Coming to another kind of things offered to idols, he repeateth that general rule, that in the use of things indifferent we ought to have consideration not of ourselves only, but of our neighbors, and therefore these are many things which of themselves are lawful, which may be evil done of us, because of offense to our neighbor.
353. 1 Corinthians 10:23 See 1 Cor. 6:13.
354. 1 Corinthians 10:25 An applying of the rule to the present matter: Whatsoever is sold in the shambles, you may indifferently buy it as it were at the Lord’s hand, and eat it either at home with the faithful, or being called home to the unfaithful, to wit, in a private banquet: but yet with this exception, unless any man is present which is weak, whose conscience may be offended, by setting meats offered to idols before them: for then you ought to have consideration of their weakness.
355. 1 Corinthians 10:25 The flesh that was sacrificed, was used to be sold in the shambles, and the price returned to the priests.
356. 1 Corinthians 10:26 All those things whereof it is full.
357. 1 Corinthians 10:29 A reason: for we must take heed that our liberty be not evil spoken of, and that the benefit of God which we ought to use with thanksgiving be not changed into impiety, and that through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the Apostle taketh these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him.
358. 1 Corinthians 10:30 If I may through God’s benefits eat this meat, or that meat, why should I through my fault, cause that benefit of God to turn to my blame?
359. 1 Corinthians 10:31 The conclusion: We must order our lives in such sort, that we seek not ourselves, but God’s glory, and so the salvation of as many as we may, wherein the Apostle flicketh not to propound himself to the Corinthians (even his own flock) as an example, but so that he calleth them back to Christ, unto whom he himself hath regard.
360. 1 Corinthians 11:2 The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, to wit, of the comely apparel of men and women, of the order of the Lord’s supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he beginneth notwithstanding with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called Canons.
361. 1 Corinthians 11:3 He setteth down God, in Christ our mediator, for the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the question proposed, touching the comely apparel both of men and women in public assemblies, he declareth that the woman is one degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him for the preeminence of the sex.
362. 1 Corinthians 11:3 In that, that Christ is our mediator.
363. 1 Corinthians 11:4 Hereof he gathereth that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection) they did as it were spoil themselves of their dignity, against God’s ordinance.
364. 1 Corinthians 11:4 It appeareth that this was a political law serving only for the circumstances of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly, is a sign of subjection.
365. 1 Corinthians 11:5 And in like sort he concludeth, that women which show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves.
366. 1 Corinthians 11:5 The first argument taken from the common sense of man, forsomuch as nature teacheth women, that it is dishonest for them to come abroad bareheaded, seeing that she hath given them thick and long hair, which they do so diligently trim and deck, that they can in no wise abide to have it shaven.
367. 1 Corinthians 11:7 The taking away of an objection: Have not men also hair given to them? I grant, saith the Apostle, but there is another matter in it: For man was made to this end and purpose, that the glory of God should appear in his rule and authority: but the woman was made, that by profession of her obedience, she might more honor her husband.
368. 1 Corinthians 11:8 He proveth the inequality of the woman, by that, that the man is the matter whereof woman was first made.
369. 1 Corinthians 11:9 Secondly, by that, that the woman was made for man, and not the man for the woman’s sake.
370. 1 Corinthians 11:10 The conclusion: Women must be covered, to show by this external sign their subjection.
371. 1 Corinthians 11:10 A covering which is a token of subjection.
372. 1 Corinthians 11:10 What this meaneth, I do not yet understand.
373. 1 Corinthians 11:11 A digression which the Apostle useth, lest that which he spake of the superior tie of men, and the lower degrees of women in consideration of the policy of the Church, should be so taken as though there were no measure of this inequality. Therefore he teacheth that men have in such sort the preeminence, that God made them not alone, but women also: and woman was so made of man, that men also are born by the means of women, and this ought to put them in mind to observe the degree of every sex, in such sort that mutual conjunction may be cherished.
374. 1 Corinthians 11:11 By the Lord.
375. 1 Corinthians 11:13 He urgeth the argument taken from the common sense of nature.
376. 1 Corinthians 11:15 To be a covering for her, and such a covering as should procure another.
377. 1 Corinthians 11:16 Against such as are stubbornly contentious we have to oppose this, that the Churches of God are not contentious.
378. 1 Corinthians 11:17 He passeth now to the next treatise concerning the right administration of the Lord’s Supper. And the Apostle useth this sharper preface that the Corinthians might understand, that whereas they observed generally the Apostle’s commandments, yet they foully neglected them in a matter of greatest importance.
379. 1 Corinthians 11:18 To celebrate the Lord’s Supper aright, it is required that there be not only consent of doctrine, but also of affections, that it be not profaned.
380. 1 Corinthians 11:19 Although that schisms and heresies proceed from the devil, are evil, and yet they come not by chance, nor without cause, and they turn to the profit of the elect.
381. 1 Corinthians 11:19 Whom experience hath taught to be of sound Religion and godliness.
382. 1 Corinthians 11:20 This is an usual kind of speech, whereby the Apostle denieth that flatly, which many did not well.
383. 1 Corinthians 11:21 Eateth his meat and tarrieth not till other come.
384. 1 Corinthians 11:22 The Apostle thinketh it good to take away the love feasts, for their abuse, although they had been a long time, and with commendation used in Churches, and were appointed and instituted by the Apostles.
385. 1 Corinthians 11:23 We must take a true form of keeping the Lord’s Supper, out of the institution of it, the parts whereof are these, touching the Pastors, to show forth the Lord’s death, by preaching his word: to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution thereof, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith and repentance: to show forth the Lord’s death, that is, in true faith to yield unto his word and institution: and last of all, to take the bread at the Minister’s hand, and to eat it and to drink the wine, and give God thanks: This was Paul’s and the Apostles’ manner of ministering.
386. 1 Corinthians 11:24 This word (Broken) noteth out unto us Christ his manner of death, for although his legs were not broken, as the thieves legs were, yet was his body very sore tormented, and torn, and bruised.
387. 1 Corinthians 11:27 Whoever contemn the holy Sacrament: that is, use them not aright, are guilty not of the bread and wine, but of the thing itself, that is of Christ, and shall be grievously punished for it.
388. 1 Corinthians 11:27 Otherwise then meet is such mysteries should be handled.
389. 1 Corinthians 11:28 The examination of a man’s self, is of necessity required in the Supper and therefore they ought not to be admitted unto it, which cannot examine themselves: as children, furious and mad men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian Religion: and others such like.
390. 1 Corinthians 11:28 This place beateth down the faith of credit, or unwrapped faith, which the Papists maintain.
391. 1 Corinthians 11:29 He is said to discern the Lord’s body, that hath consideration of the worthiness of it, and therefore cometh to eat of this meat with great reverence.
392. 1 Corinthians 11:30 The profaning of the body and blood of the Lord in his mysteries is sharply punished of him, and therefore such a mischief ought diligently to be prevented by judging and correcting of a man’s self.
393. 1 Corinthians 11:31 Try and examine ourselves, by faith and repentance, separating yourselves from the wicked.
394. 1 Corinthians 11:33 The Supper of the Lord is a common action of the whole Church, and therefore there is no place, for private suppers.
395. 1 Corinthians 11:34 The Supper of the Lord was instituted not to feed the belly but to feed the soul with the communion of Christ, and therefore it ought to be separate from common banquets.
396. 1 Corinthians 11:34 Such things as pertain to order, as place, time, form of prayers, and other such like, the Apostle took order for in Congregations according to the consideration of times, places and persons.
397. 1 Corinthians 12:1 Now he entereth into the third part of this treatise, touching the right use of spiritual gifts, wherein he giveth the Corinthians plainly to understand that they abused them: for they that excelled, bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren abused to a vain ostentation, and so robbed the Church of the use of those gifts. On the other side, the inferior sort envied the better, and went about to make a departure, so that all that body was as it were scattered and rent in pieces. So then he going about to remedy these abuses, willeth them first to consider diligently, that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all.
398. 1 Corinthians 12:1 Ignorant to what purpose those gifts are given you.
399. 1 Corinthians 12:2 He proveth the same by comparing their former state with that wherein they were at this time endued with those excellent gifts.
400. 1 Corinthians 12:2 As touching God’s service and the Covenant, mere strangers.
401. 1 Corinthians 12:3 The conclusion: Know you therefore, that you cannot so much as move your lips to honor Christ withall, but by the grace of the holy Ghost.
402. 1 Corinthians 12:3 Doth curse him, only any means whatsoever diminish his glory.
403. 1 Corinthians 12:4 In the second place, he layeth another foundation, to wit, that these gifts are divers, as the functions also are divers, and their offices divers, but that one selfsame Spirit Lord and God is the giver of all these gifts, and that to one end, to wit, for the profit of all.
404. 1 Corinthians 12:4 The Spirit is plainly distinguished from the gifts.
405. 1 Corinthians 12:6 So Paul endeth that inward force which cometh from the holy Ghost, and maketh men fit to wonderful things.
406. 1 Corinthians 12:7 The holy Ghost openeth and showeth himself freely in giving of these gifts.
407. 1 Corinthians 12:7 To the use and benefit of the Church.
408. 1 Corinthians 12:8 He declareth this manifold diversity, and reckoneth up the chiefest gifts, beating that into their heads, which he said before, to wit, that all these things proceeded from one selfsame Spirit.
409. 1 Corinthians 12:8 Wisdom is a most excellent gift, very requisite, not only for them which teach, but also for them that exhort and comfort, which thing is proper to the Pastor’s office, as the word of knowledge agreeth to the Doctors.
410. 1 Corinthians 12:10 By operation he meaneth those great workings of God’s mighty power, which pass and excel amongst his miracles, as the delivery of his people Israel by the hand of Moses: that which he did by Elijah against the Priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter in the matter of Ananias and Sapphira.
411. 1 Corinthians 12:10 Foretelling of things to come.
412. 1 Corinthians 12:10 Whereby false prophets are known from true, wherein Peter passed Philip in discovering Simon Magus, Acts 8:20.
413. 1 Corinthians 12:11 He addeth moreover something else, to wit, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.
414. 1 Corinthians 12:12 He setteth forth his former saying by a similitude taken from the body: This saith he, is manifestly seen in the body, whose members are divers, but yet so knit together, that they make but one body.
415. 1 Corinthians 12:12 The applying of the similitude. So must we also think, saith he, of the mystical body of Christ: for all we that believe, whether we be Jews or Gentiles, are by one selfsame Baptism joined together with our head, that by that means, there may be framed one body compact of many members: and we have drunk one selfsame spirit, that is to say, a spiritual feeling, perseverance and motion common to us all, out of one cup.
416. 1 Corinthians 12:12 Christ joined together with his Church.
417. 1 Corinthians 12:13 To become one body with Christ.
418. 1 Corinthians 12:13 By one quickening drink of the Lord’s blood, we are made partakers of his only Spirit.
419. 1 Corinthians 12:14 He amplifieth that which followed of the similitudes, as if he should say, The unity of the body is not only not left by this diversity of members, but also it could not be a body, if it did not consist of many, and those were divers members.
420. 1 Corinthians 12:15 Now he buildeth his doctrine upon the foundations which he had laid: and first of all he continueth in his purposed similitude, and afterward he goeth to the matter barely and simply. And first of all he speaketh unto them which would have separated themselves from those whom they envied, because they had not such excellent gifts as they: now this is, saith he, as if the foot should say it were not of the body, because it is not the hand: or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one the other.
421. 1 Corinthians 12:17 Again, speaking to them, he showeth them that if that should come to pass which they desire, to wit, that all should be equal one to another, there would follow a destruction of the whole body, yea, and of themselves: for it could not be a body, unless it were made of many members knit together, and divers one from another. And that no man might find fault with this division as unequal, he addeth that God himself hath coupled all these together. Therefore all must remain coupled together, that the body may remain in safety.
422. 1 Corinthians 12:21 Now on the other side, he speaketh unto them which were endued with more excellent gifts, willing them not to despise the inferiors as unprofitable, and as though they served to no use: for God, saith he, hath in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see unto them, and to cover them: that by this means the necessity which is on both parts, might keep the whole body in peace and concord: that although if each part be considered apart, they are of divers degrees and conditions, yet because they are joined together, they have a community both in commodities and discommodities.
423. 1 Corinthians 12:22 Of the smallest and vilest offices, and therefore finally accounted of, of the rest.
424. 1 Corinthians 12:23 We more carefully cover them.
425. 1 Corinthians 12:25 Should bestow their operations and offices to the profit and preservation of the whole body.
426. 1 Corinthians 12:26 Now he applieth the same doctrine to the Corinthians without any allegory, warning them that seeing there are divers functions and divers gifts, it is their duty, not to offend one against another, either by envy or ambition, but rather that they being joined together in love and charity one with another, every one of them bestow to the profit of all, that which he hath received, according as his ministry doth require.
427. 1 Corinthians 12:27 For all churches wheresoever they are dispersed through the whole world, are divers members of one body.
428. 1 Corinthians 12:28 The offices of Deacons.
429. 1 Corinthians 12:28 He setteth forth the order of Elders, which were the maintainers of the Church’s discipline.
430. 1 Corinthians 12:31 He teacheth them that are ambitious and envious, a certain holy ambition and envy, to wit, if they give themselves to the best gifts, and such as are most profitable to the Church, and so if they contend to excel one another in love, which surpasseth all other gifts.
431. 1 Corinthians 13:1 He reasoneth first of Charity, the excellency whereof he first showeth by this, that without it, all other gifts are as nothing before God which thing he proveth partly by an induction, and partly also by an argument taken of the end, wherefor those gifts are given. For to what purpose are those gifts, but to God’s glory, and the profit of the Church, as is before proved? so that those gifts, without Charity, have no right use.
432. 1 Corinthians 13:1 A very earnest kind of amplifying a matter, as if he said, If there were any tongues of Angels, and I had them, and did not use them to the benefit of my neighbor, it were nothing else but a vain and prattling type of babbling.
433. 1 Corinthians 13:1 That giveth a rude and no certain sound.
434. 1 Corinthians 13:2 By faith, he meaneth the gift of doing miracles, and not that faith which justified, which cannot be void of Charity as the other may.
435. 1 Corinthians 13:4 He describeth the force and nature of charity, partly by a comparison of contraries, and partly by the effects of itself: whereby the Corinthians may understand, both how profitable it is in the Church, and how necessary and also how far they are from it: and therefore how vainly and without cause they are proud.
436. 1 Corinthians 13:4 Word for word deferreth wrath.
437. 1 Corinthians 13:5 It is not contumelious.
438. 1 Corinthians 13:6 Rejoice that righteousness in the righteous. For the Hebrews mean by truth, righteousness.
439. 1 Corinthians 13:8 Again he commendeth the excellency of charity, in that that it shall never be abolished in the Saints, whereas the other gifts which are necessary for the building up of the Church, so long as we live here, shall have no place in the world to come.
440. 1 Corinthians 13:8 The way to get knowledge by prophesying.
441. 1 Corinthians 13:9 The reason: Because we are now in the state, that we have need to learn daily, and therefore we have need of those helps, to wit, of the gift of tongues, and knowledge, and also of those that teach them. But to what purpose serve they then, when we have obtained and gotten the full knowledge of God, which serve now but for them which are imperfect, and go by degrees to perfection?
442. 1 Corinthians 13:9 We learn imperfectly.
443. 1 Corinthians 13:11 He setteth forth that that he said, by an excellent similitude, comparing this life to our infancy or childhood, wherein we stagger and stammer rather than speak, and think and understand but childish things, and therefore have need of such things as may form and frame our tongue and mind: But when we become men, to what purpose should we desire that stammering, those childish toys, and such like things, whereby our childhood is framed by little and little?
444. 1 Corinthians 13:12 The applying of the similitude of our childhood to this present life, wherein we darkly behold heavenly things, according to the small measure of light which is given us, through the understanding of tongues, and hearing the teachers and ministers of the Church: of our man’s age and strength, to that heavenly and eternal life, wherein when we behold God himself present, and are lightened with his full and perfect light, to what purpose should we desire the voice of man, and those worldly things which are most imperfect? But yet then, shall all the Saints be knit both with God, and between themselves with most fervent love, and therefore charity shall not be abolished, but perfected, although it shall not be showeth forth and entertained by such manner of duties as peculiarly and only belong to the infirmity of this life.
445. 1 Corinthians 13:12 All this must be understood by comparison.
446. 1 Corinthians 13:13 The conclusion: As if the Apostle should say, Such therefore shall be our condition then: but now we have three things, and they remain sure if we be Christ’s as without which true religion cannot consist, to wit, faith, hope, and charity. And among these, charity is the chiefest, because it ceaseth not in the life to come as the rest do, but is perfected and accomplished. For seeing that faith and hope tend to things which are promised, and are to come, when we have presently gotten them, to what purpose should we have faith and hope? but yet there at length shall we truly and perfectly love both God, and one another.
447. 1 Corinthians 14:1 He inferreth now that, that he spake before: Therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal: and so esteem those things as most excellent: which profit the greater part of men: (as prophecy that is to say, the gifts of teaching and applying the doctrine, which was contemned in respect of other gifts, although it be chiefest and most necessary for the Church) and not those which for a show seem to be marvelous as the gifts of tongues, when a man was suddenly endued with the knowledge of many tongues, which made men greatly amazed, and yet of itself was not greatly to any use, unless there were an interpreter.
448. 1 Corinthians 14:1 What prophecy is, he showeth in the third verse.
449. 1 Corinthians 14:2 He reprehendeth their perverse judgment touching the gift of tongues. For why was it given? to wit, to the intent that the mysteries of God might be the better known to a greater sort. Thereby it is evident that Prophecy, whereunto the gift of tongues ought to serve, is better than this: and therefore the Corinthians did judge amiss, in that they made more account of the gift of tongues, than of prophesying: because forsooth the gift of tongues was a thing more to be bragged of. And hereupon followed another abuse of the gift of tongues, in that the Corinthians used tongues in the Congregation, without an interpreter. Which thing although it might be done to some profit of him, that spake them, yet he corrupted the right use of that gift, because there came thereby no profit to the hearers: and common assemblies were instituted and appointed not for any private man’s commodity, but for the profit of the whole company.
450. 1 Corinthians 14:2 A strange language, which no man can understand without an interpreter.
451. 1 Corinthians 14:2 By that inspiration which he has received of the Spirit, which notwithstanding he abuseth, when he speaketh mysteries which none of the company can understand.
452. 1 Corinthians 14:3 Which may further men in the study of godliness.
453. 1 Corinthians 14:4 The company.
454. 1 Corinthians 14:7 He setteth forth that which he said, by a similitude, which he borroweth and taketh from instruments of music, which although they speak not perfectly, yet they are distinguished by their sounds, that they may be the better used.
455. 1 Corinthians 14:9 That do fitly utter the matter itself.
456. 1 Corinthians 14:10 He proveth that interpretation is necessarily to be joined with the gift of tongues, by the manifold variety of languages, insomuch that if one speak to another without an interpreter, it is as if he spake not.
457. 1 Corinthians 14:11 As the Papists in all their sermons and they that ambitiously pour out some Hebrew or Greek words in the Pulpit before the unlearned people, thereby to get them a name of vain learning.
458. 1 Corinthians 14:12 The conclusion: if they will excel in those spiritual gifts, as it is meet, they must seek the profit of the Church, and therefore they must not use gift of tongues, unless there is an interpreter to expound the strange and unknown tongue, whether it be himself that speaketh, or another interpreter.
459. 1 Corinthians 14:13 Pray for the gift of interpretation.
460. 1 Corinthians 14:14 A reason: Because it is not sufficient for us to speak so in the Congregation, that we ourselves do worship God in spirit, that is, according to the gift that we have received, but we must also be understood of the company, lest that be unprofitable to others which we have spoken.
461. 1 Corinthians 14:14 If I pray, when the church is assembled together, in a strange tongue.
462. 1 Corinthians 14:14 The gift and inspiration which the spirit giveth me, doeth his part, but only to myself.
463. 1 Corinthians 14:14 No fruit cometh to the Church by my prayers.
464. 1 Corinthians 14:15 So that I may be understood of others, and may instruct others.
465. 1 Corinthians 14:16 Another reason: Seeing that the whole Congregation must agree to him that speaketh, and also witness this agreement, how shall they give their assent or agreement which know not what is spoken?
466. 1 Corinthians 14:16 Only without all consideration of the hearers.
467. 1 Corinthians 14:16 He that sitteth as a private man.
468. 1 Corinthians 14:16 So then one uttered the prayers, and all the company answered, Amen.
469. 1 Corinthians 14:18 He propoundeth himself for an example, both that they may be ashamed of their foolish ambition, and also that he may eschew all suspicion of envy.
470. 1 Corinthians 14:19 A very few words.
471. 1 Corinthians 14:20 Now he reproveth them freely for their childish folly, which see not how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same also is contained amongst the punishments wherewith God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they understood not.
472. 1 Corinthians 14:21 By the Law he understandeth all the whole Scripture.
473. 1 Corinthians 14:22 The conclusion: Therefore the gift of tongues serveth to punish the unfaithful and unbelievers, unless it be referred to prophecy (that is to say, to the interpretation of Scripture) and that that which is spoken, be by the means understood of the hearers.
474. 1 Corinthians 14:23 Another argument: The gift of tongues without prophecy is not only unprofitable to the faithful: but also doth very much hurt as well to them as to the unfaithful which should be won in the public assemblies. For by this means it cometh to pass, that the faithful seem to others to be mad, much less can the unfaithful be instructed thereby.
475. 1 Corinthians 14:23 See Acts 4:13.
476. 1 Corinthians 14:26 The conclusion: The edifying of the Congregation is a rule and square of the right use of all spiritual gifts.
477. 1 Corinthians 14:27 The manner how to use the gift of tongues. It may be lawful for one or two, or at the most three, to use the gift of tongues, one after another in an assembly, so that there be some to expound the same: but if there are none to expound, let him that hath that gift, speak to himself alone.
478. 1 Corinthians 14:29 The manner of prophesying: Let two or three propound, and let the other judge of that that is propoundeth, whether it be agreeable to the word of God or no: If in this examination the Lord give any man nought to speak, let them give him leave to speak. Let every man be admitted to prophesy, severally and in his order, so far forth as it is required for the edifying of the Church. Let them be content to be subject to each other’s judgment.
479. 1 Corinthians 14:32 The doctrine which the Prophets bring which are inspired with God’s Spirit.
480. 1 Corinthians 14:34 Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.
481. 1 Corinthians 14:36 A general conclusion of the treatise of the right use of spiritual gifts in assemblies: with a sharp reprehension, lest the Corinthians might alone seem to themselves to be wise.
482. 1 Corinthians 14:37 Skillful in knowing and judging spiritual things.
483. 1 Corinthians 14:38 The Church ought not to care for such as be stubbornly ignorant, and will not abide to be taught, but to go forward notwithstanding in those things which are right.
484. 1 Corinthians 14:39 Prophecy ought simply to be retained and kept in Congregations, the gift of tongues is not to be forbidden, but all things must be done orderly.