Bible in 90 Days

Footnotes

1. Galatians 3:26 Because age changeth not the condition of servants, he addeth that we are free by condition, and therefore, seeing we are out of our childhood, we have no more need of a keeper and Schoolmaster.
2. Galatians 3:27 Using a general particle, lest the Jews at the least should not think themselves bound with the band of the Law, he pronounceth that Baptism is common to all believers, because it is a pledge of our delivery in Christ, as well to the Jews as to the Grecians, that by this means all may be truly one in Christ, that is to say, that promised seed to Abraham and inheritors of everlasting life.
3. Galatians 3:27 He setteth Baptism secretly against circumcision, which the false apostles so much bragged of.
4. Galatians 3:27 The Church must put on Christ, as it were a garment, and be covered with him, that it may be thoroughly holy, and without blame.
5. Galatians 3:28 You are all as one: and so in this great knot and conjunction signified.
6. Galatians 4:1 He declareth that by another double similitude, which he said before concerning the keeper and schoolmaster. For he saith, that the Law, (that is, the whole government of God’s house according to the Law) was as it were a tutor or overseer appointed for a time, until such time as that protection and overseeing which was but for a time, being ended, we should at length come to be at our own liberty, and should live as children, and not as servants. Moreover, he showeth by the way, that that governance of the Law, was as it were an ABC, and as certain principles in comparison of the doctrine of the Gospel.
7. Galatians 4:2 This is added, because he that is always under a tutor or governor, may hardly be counted a freeman.
8. Galatians 4:3 The Law is called rudiments, because that by the Law God instructed his Church as it were by rudiments, and afterward poured out his holy Spirit most plentifully in the time of the Gospel.
9. Galatians 4:4 He uttereth and declareth many things at once, to wit, that this tutorship was ended at his time, that curious men may leave to ask, why that schoolmastership lasted so long. And moreover, that we are not sons by nature, but by adoption, and that in that Son of God, who therefore took upon him our flesh, that we might be made his brethren.
10. Galatians 4:4 The time is said to be full, when all parts of it are past and ended, and therefore Christ could not have come either sooner or later.
11. Galatians 4:4 He calleth Mary a woman, in respect of the sex, and not as the word is used in a contrary sense to a virgin still.
12. Galatians 4:5 The adoption of the sons of God, is from everlasting, but is revealed and showed in the time appointed for it.
13. Galatians 4:6 He showeth that we are in such sort free and set at liberty, that in the mean season we must be governed by the Spirit of Christ, which reigning in our hearts, may teach us the true service of the Father. But this is not to serve, but rather to enjoy true liberality, as it cometh sons and heirs.
14. Galatians 4:6 By that that followeth he gathereth that that went before: for if we have his spirit, we are his sons, and if we are his sons, then are we free.
15. Galatians 4:6 The holy Ghost, who is both of the Father and of the Son: but there is a peculiar reason why he is called the Spirit of the Son, to wit, because the holy Ghost sealeth up our adoption in Christ, and maketh us a full assurance of it.
16. Galatians 4:7 The word, servant, is not taken here for one that liveth in sin, which is proper to the infidels, but for one that is yet under the ceremonies of the Law, which is proper to the Jews.
17. Galatians 4:7 Partaker of this blessing.
18. Galatians 4:8 He applieth the former doctrine to the Galatians, with a peculiar reprehension: for in comparison of them, the Jews might have pretended some excuse as men that were born and brought up in that service of the Law. But seeing the Galatians were taken and called out of idolatry to Christian liberty: what pretence might they have to go back to those impotent and beggarly rudiments?
19. Galatians 4:9 They are called impotent and beggarly ceremonies, being considered apart by themselves without Christ: and again, for that by that means they gave good testimony that they were beggars in Christ, when as notwithstanding, for men, to fall back from Christ to ceremonies, is nothing else, but to cast away riches, and to follow beggarly.
20. Galatians 4:9 By going backward.
21. Galatians 4:12 He mitigateth and qualifieth those things wherein he might have seemed to have spoken somewhat sharply, very artificially and divinely, declaring his good will towards them in such sort, that the Galatians could not but either be utterly desperate when they read these things, or acknowledge their own lightness with tears, and desire pardon.
22. Galatians 4:13 Many afflictions.
23. Galatians 4:14 Those daily troubles wherewith the Lord tried me amongst you.
24. Galatians 4:14 For my ministry’s sake.
25. Galatians 4:15 What a talk was there abroad in the world amongst men, how happy you were?
26. Galatians 4:17 For they are jealous over you for their own commodity.
27. Galatians 4:17 That they may convey all your love from me to themselves.
28. Galatians 4:18 He setteth his own true and good love, which he earnestly bent towards them, against the naughty vicious love of the false apostles.
29. Galatians 4:20 Use other words among you.
30. Galatians 4:21 Because the false apostles always urged this, that unless the Gentiles were circumcised, Christ could profit them nothing at all, and this dissension of them which believed of the circumcision against them which believed of the uncircumcision, was full of offense: the Apostle, after divers arguments whereby he hath refuted their error, bringeth forth an allegory, wherein he saith the holy Ghost did shadow not unto us, all these mysteries: to wit, that it should come to pass, that two sorts of sons should have Abraham a father common to them both, but not with like success: for as Abraham begat Ishmael, by the common course of nature, of Hagar his bondmaid and a stranger, and begat Isaac of Sarah a free woman by the virtue of the promise and by grace only, and the first was not only not heir, but also persecuted the heir: So there are two covenants, and as it were two sons born to Abraham of those two covenants, as it were of two mothers. The one was made in Sinai, without the land of promise according to which covenant Abraham’s children according to the flesh were begotten: to wit, the Jews which seek righteousness by that covenant, that is, by the Law: but they are not heirs, nay they shall at length be cast out of the house, as they that persecute the true heirs. The other was made in that high Jerusalem or in Zion (to wit, by the sacrifice of Christ) which begetteth children of promise, to wit, believers by the virtue of the holy Ghost which children (as Abraham) do rest themselves in the free promise, and they only by the right of children shall be partakers of the father’s inheritance, and those servants shall be shut out.
31. Galatians 4:21 That desire so greatly.
32. Galatians 4:23 As all men are, and by the common course of nature.
33. Galatians 4:23 By virtue of the promise, which Abraham laid hold on for himself and his true seed, for otherwise Abraham and Sarah were past begetting and bearing children.
34. Galatians 4:24 These do represent and shadow forth.
35. Galatians 4:24 They are called two covenants, one of the old Testament, and another of the New: which were not two indeed, but in respect of the times, and the diversity of the government.
36. Galatians 4:24 He maketh mention of Sinai, because that covenant was made in that mountain, of which mountain Hagar was a shadow.
37. Galatians 4:25 Look how the case standeth betwixt Hagar and her children, even so standeth it between Jerusalem and hers.
38. Galatians 4:25 That is, Sinai.
39. Galatians 4:26 Which is excellent, and of great account.
40. Galatians 4:27 He showeth that in this allegory, he hath followed the steps of Isaiah, who foretold that the Church should be made and consist of the children of barren Sarah, that is to say, of them which only spiritually should be made Ahraham’s children by faith, rather than of fruitful Hagar, even then foreshowing the casting off of the Jews, and calling of the Gentiles.
41. Galatians 4:27 She that is destroyed and wasted.
42. Galatians 4:28 After the manner of Isaac who is the first begotten of the heavenly Jerusalem, as Israel is of the slavish Synagogue.
43. Galatians 4:28 That seed, unto which the promise belongeth.
44. Galatians 4:29 By the common course of nature.
45. Galatians 4:29 By the virtue of God’s promise and after a spiritual manner.
46. Galatians 4:31 The conclusion of the former allegory, that we by no means procure and call back again the slavery of the Law, seeing that the children of the bondmaid shall not be heirs.
47. Galatians 5:2 Another obtestation wherein he plainly witnesseth that justification of works, and justification of faith cannot stand together, because no man can be justified by the Law, but he that doth fully and perfectly fulfill it. And he taketh the example of circumcision, because it was the ground of all the service of the Law, and was chiefly urged of the false Apostles.
48. Galatians 5:2 Circumcision is in other places called the seal of righteousness, but here we must have consideration of the circumstance of the Baptism come in place of circumcision. And moreover Paul reasoneth according to the opinion that his enemies had of it, which made circumcision a piece of their salvation.
49. Galatians 5:4 That is, as he himself expoundeth it afterwards, ye are fallen from grace.
50. Galatians 5:4 That is, seek to be justified by the Law, for in deed no man is justified by the Law.
51. Galatians 5:5 He privily compareth the new people with the old: for it is certain that they also did ground all their hope of justification and life in faith and not in circumcision, but so, that their faith was wrapped in the external and ceremonial worship: but our faith is bare and content with spiritual worship.
52. Galatians 5:5 Through the Spirit, which engendereth faith.
53. Galatians 5:6 He addeth a reason for that now circumcision is abolished, seeing that Christ is exhibited unto us with full plenty of spiritual circumcision.
54. Galatians 5:6 He maketh mention also of uncircumcision, lest the Gentiles should please themselves in it, as the Jews do in circumcision.
55. Galatians 5:6 The taking away of an objection: If all that worship of the Law be taken away, wherein then shall we exercise ourselves? In charity, saith Paul: for faith, whereof we speak, cannot be idle, nay it bringeth forth daily fruits of charity.
56. Galatians 5:6 So is true faith distinguished from counterfeit faith: for charity is not joined to faith as a fellow cause, to help forward our justification with faith.
57. Galatians 5:7 Again he chideth the Galatians, but with an admiration, and therewithall a praise of their former race, to the end that he may make them more ashamed.
58. Galatians 5:8 He playeth the part of an Apostle with them, and useth his authority, denying that that doctrine can come from God which is contrary to his.
59. Galatians 5:8 Of God.
60. Galatians 5:9 He addeth this, that he may not seem to contend upon a trifle, warning them diligently (by a similitude which he borroweth of leaven, as Christ himself also did) not to suffer the purity of the Apostolical doctrine, to be infected with the least corruption that may be.
61. Galatians 5:10 He mitigateth the former reprehension, casting the fault upon the false Apostles, against whom he denounceth the horrible judgment of God.
62. Galatians 5:11 He willeth them to consider how that he seeketh not his own profit in this matter, seeing that he could eschew the hatred of men, if he would join Judaism with Christianity.
63. Galatians 5:12 An example of a true Pastor inflamed with the zeal of God’s glory and love of his flock.
64. Galatians 5:12 For they that preach the Law, cause men’s consciences always to tremble.
65. Galatians 5:13 The third part of this Epistle, showing that the right use of Christian liberty consisteth in this, that being delivered from the slavery of sin and the flesh, and being obedient to the Spirit, we should serve unto one another’s salvation through love.
66. Galatians 5:14 He propoundeth the love of our neighbor, as a mark whereunto all Christians ought to refer all their actions, and thereunto he citeth the testimony of the Law.
67. Galatians 5:14 This particle (All) must be restrained to the second table.
68. Galatians 5:15 An exhortation to the duties of charity, by the profit that ensueth thereof, because that no men provide worse for themselves, than they that hate one another.
69. Galatians 5:16 He acknowledgeth the great weakness of the godly, for that they are but in part regenerate: but he willeth them to remember that they are endued with the Spirit of God, which hath delivered them from the slavery of sin, and so of the Law so far forth as it is the virtue of sin, that they should not give themselves to lusts.
70. Galatians 5:17 For the flesh dwelleth even in the regenerate man, but the Spirit reigneth although not without great strife, as is largely set forth, Rom. 7.
71. Galatians 5:19 He setteth out that particularly, which he spake generally, reckoning up some chief effects of the flesh, and opposing them to the fruits of the Spirit, that no man may pretend ignorance.
72. Galatians 5:22 Therefore, they are not the fruits of free will, but so far forth as our will is made free by grace.
73. Galatians 5:23 Lest that any man should object, that Paul played the Sophister, as one who urging the Spirit, urgeth nothing but that which the Law commandeth, he showeth that he requireth not that liberal and outward obedience, but spiritual, which proceedeth not from the Law, but from the Spirit of Christ, which doth beget us again, and must and ought to be the ruler and guider of life.
74. Galatians 5:25 If we be indeed endued with the quickening Spirit, which causeth us to die to sin, and live to God, let us show it in our deeds, that is, by holiness of life.
75. Galatians 5:26 He addeth peculiar exhortations according as he knew the Galatians subject to divers vices: and first of all he warneth them to take heed of ambition, which vice hath two fellows, backbiting and envy, out of which two it cannot be but many contentions must needs arise.
76. Galatians 6:1 He condemneth importunate rigor, because that brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.
77. Galatians 6:1 Through the malice of the flesh and the devil.
78. Galatians 6:1 Which are upholden by the virtue of God’s Spirit.
79. Galatians 6:1 Labor to fill up that that is wanting in him.
80. Galatians 6:1 This is a kind of speech which the Hebrews use, giving to understand thereby, that all good gifts come from God.
81. Galatians 6:1 He toucheth the fore: for they commonly are most severe judges, which forget their own infirmities.
82. Galatians 6:2 He showeth that this is the end of reprehensions, to raise up our brother which is fallen, and not proudly to oppress him. Therefore everyone must seek to have commendation of his own life by approving of himself, and not by reprehending others.
83. Galatians 6:2 Christ, in plain and flat words, calleth the commandment of charity, his commandment.
84. Galatians 6:5 A reason wherefore men ought to have the greatest eye upon themselves, because that every man shall be judged before God according to his own life, and not by comparing himself with other men.
85. Galatians 6:6 It is meet that masters should be sound by their scholars, so far forth as they are able.
86. Galatians 6:6 Of whatsoever he hath, according to his ability.
87. Galatians 6:7 He commendeth liberality towards the poor, and first of all chideth them which were not ashamed to pretend this and that, and all because they would not help their neighbors, as though they could deceive God: and afterward compareth alms to a spiritual sowing, which shall have a most plentiful harvest, so that it shall be very profitable: and compareth covetous niggardliness to a carnal sowing, whereof nothing can be gathered but such things as fade away, and perish by and by.
88. Galatians 6:8 To the commodities of this present life.
89. Galatians 6:9 Against such as are liberal at the beginning, but continue not, because the harvest seemeth to be deferred very long, as though the seed time and the harvest were at one instant.
90. Galatians 6:10 They that are of the household of faith, that is, such as are joined with us in the profession of one selfsame religion, ought to be preferred before all others, yet so notwithstanding that our liberality extends to all.
91. Galatians 6:11 The fourth and last part of the Epistle, wherein he returneth to his principal end and purpose: to wit, that the Galatians should not suffer themselves to be led out of the way by the false apostles: and he pointeth out those false apostles in their colors, reproving them of ambition, as men that do not that which they do, for any affection and zeal they have to the Law, but only for this purpose, that they may purchase themselves favor amongst their own sort, by the circumcision of the Galatians.
92. Galatians 6:12 He setteth a far show against the truth.
93. Galatians 6:12 In keeping of ceremonies.
94. Galatians 6:12 For the preaching of him that was crucified.
95. Galatians 6:13 That they have entangled you in Judaism, and yet he harpeth on the form of circumcision.
96. Galatians 6:14 He sticketh not to compare himself with them, showing that on the contrary part he rejoiceth in those afflictions which he suffereth for Christ’s sake, and as he is despised of the world, so doth he in like sort esteem the world as naught: which is the true circumcision of a true Israelite.
97. Galatians 6:14 When Paul useth this word in good sense of part, it signifieth to rest a man’s self wholly in a thing, and to content himself therewith.
98. Galatians 6:16 Upon the true Israel, whose praise is of God and not of men, Rom. 2:19.
99. Galatians 6:17 Continuing still in the same metaphor, he opposeth his miseries and the marks of those stripes which he bare for Christ’s sake, against the scar of the outward circumcision, as a true mark of his Apostleship.
100. Galatians 6:17 Marks which are burnt into a man’s flesh, as they used in old times, to mark their servants that had run away from them.
101. Galatians 6:17 For it importeth much, whose marks we bear: for the cause maketh the Martyr, and not the punishment.
102. Galatians 6:18 Taking his farewell of them, he wisheth them grace, and the Spirit against the deceits of the false apostles, who labored to beat those outward things into their brains.
103. Galatians 6:18 With your minds and hearts.
104. Ephesians 1:1 The inscription and salutation, whereof we have spoken in the former Epistles.
105. Ephesians 1:1 This is the definition of the Saints, showing what they are.
106. Ephesians 1:3 The first part of the Epistle, wherein he handleth all the parts of our salvation, propounding the example of the Ephesians, and using divers exhortations, and beginning after his manner with thanksgiving.
107. Ephesians 1:3 The efficient cause of our salvation is God, not considered confusedly and generally, but as the father of our Lord Jesus Christ.
108. Ephesians 1:3 The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which kind of blessings is heavenly and proper to the elect.
109. Ephesians 1:3 With all kind of gracious and bountiful goodness which is heavenly indeed, and from God only.
110. Ephesians 1:3 Which God our Father gave us from his high throne from above: or because the Saints have those gifts bestowed on them, which belong properly to the citizens of heaven.
111. Ephesians 1:3 The matter of our salvation is Christ, in whom only we are endued with spiritual blessing and unto salvation.
112. Ephesians 1:4 He declareth the efficient cause, or by what means God the Father saveth us in his Son: Because saith he, he chose us from everlasting in his Son.
113. Ephesians 1:4 To be adopted in him.
114. Ephesians 1:4 He expoundeth the next final cause, which he maketh double, to wit, sanctification and justification, whereof he will speak hereafter. And hereby also two things are to be noted, to wit, that holiness of life cannot be separated from the grace of election: and again what pureness forever is in us, is the gift of God, who hath freely of his mercy chosen us.
115. Ephesians 1:4 Then God did not choose us, because we were, or otherwise should have been holy, but to the end we should be holy.
116. Ephesians 1:4 Being clothed with Christ’s righteousness.
117. Ephesians 1:4 Truly and sincerely.
118. Ephesians 1:5 Another plainer exposition of the efficient cause, and also of eternal election, whereby God is saith to have chosen us in Christ, to wit, because it pleased him to appoint us out when we were not yet born, whom he would make to be his children by Jesus Christ: so that there is no reason here of our election to be sought, but in the free mercy of God, neither is faith which God foresaw, the cause of predestination, but the effect.
119. Ephesians 1:5 God respecteth nothing, either that present is, or that is to come, but himself only.
120. Ephesians 1:6 The uttermost and chiefest final cause is the glory of God the Father, who saveth us freely in his Son.
121. Ephesians 1:6 That as his bountiful goodness deserveth all praise, so also it should be set forth and published.
122. Ephesians 1:6 Another final cause more near, is our justification, while that he freely accounteth us for just in his Son.
123. Ephesians 1:7 An expounding of the material cause, how we are made acceptable to God in Christ, for it is he only, whose sacrifice by the mercy of God is imputed unto us, for the forgiveness of sin.
124. Ephesians 1:8 Now he cometh at length to the formal cause, that is to say, to vocation or preaching of the Gospel, whereby God executeth that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he showeth how excellent it is.
125. Ephesians 1:8 By which gracious goodness and bountifulness.
126. Ephesians 1:8 In perfect and sound wisdom.
127. Ephesians 1:9 For unless the Lord had opened unto us that mystery, we could never have so much as dreamed of it ourselves.
128. Ephesians 1:9 Not only the election, but also the vocation proceedeth of meer grace.
129. Ephesians 1:10 The Father exhibiteth and gave Christ, who is the head of all the elect unto the world, at that time which was convenient, according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world, (otherwise wandering and separated from God) are gathered together: of which some were then in heaven when he came into the earth, (to wit, such as by faith in him to come, were gathered together) and others being found upon the earth, were gathered together of him, and the rest are daily gathered together.
130. Ephesians 1:10 The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.
131. Ephesians 1:11 He applieth severally the benefit of vocation to the believing Jews, going back to the very fountain, that even they also may not attribute their salvation neither to themselves, nor to their stock, nor to any other thing, but to the only grace and mercy of God, both because they were called, and also because they were first called.
132. Ephesians 1:11 All things are attributed to the grace of God without exception, and yet for all that, we are not stocks, for he giveth us grace both to will and to be able to do those things that are good, Phil. 2:13.
133. Ephesians 1:12 He speaketh of the Jews.
134. Ephesians 1:13 Now he maketh the Ephesians (or rather all the Gentiles) equal to the Jews, because that notwithstanding they came last, yet being called by the same Gospel, they embraced it by faith, and were sealed up with the same spirit, which is the pledge of election, until the inheritance itself be seen, that in them also also the glory of God might shine forth, and be manifested.
135. Ephesians 1:13 That word which is truth indeed, because it cometh from God.
136. Ephesians 1:13 This is a borrowed kind of speech taken of a seal, which being put to anything, maketh a difference between those things that are authentical, and others that are not.
137. Ephesians 1:13 With that Spirit, which bringeth not the Law, but the promise of free adoption.
138. Ephesians 1:14 Full and perfect.
139. Ephesians 1:15 He returneth to the former gratulation, concluding two things together of those things that went before: the first is, that all good things come to us from God the Father in Christ, and by Christ, that for them he may be praised of us. The second is that all those things (which he bringeth to two heads, to wit, faith and charity) are increased in us by certain degrees, so that we must desire increase of his grace from whom we have the beginning, and of whom we hope for the end.
140. Ephesians 1:17 The causes of faith are God the Father lightening our minds with his holy spirit, that we may embrace Christ opened unto us in the Gospel, to the obtaining of everlasting life, and the setting forth of God’s glory.
141. Ephesians 1:17 Full of majesty.
142. Ephesians 1:17 For it is not enough for us to have known God once, but we must know him every day more and more.
143. Ephesians 1:18 What blessings they are which he calleth you to hope for whom he calleth to Christ.
144. Ephesians 1:19 The excellency of faith is declared by the effects, because the mighty power of God is set forth and shown therein.
145. Ephesians 1:20 The Apostle willeth us to behold in our most glorious Christ with the eye of faith, that most excellent power and glory of God, whereof all the faithful are partakers, although it be as yet very dark in us, by reason of the ignominy of the cross and the weakness of the flesh.
146. Ephesians 1:20 To be set on God’s right hand, is to be partaker of the sovereignty which he hath over all creatures.
147. Ephesians 1:21 Everything whatsoever it be, or above all things be they of never such power or excellency.
148. Ephesians 1:22 That we should not think that that excellent glory of Christ is a thing wherewith we have nought to do, he witnesseth, that he was appointed of God the Father the head of all the Church, and therefore the body must be joined to his head, which otherwise should be a maimed thing without the members: which notwithstanding is not of necessity (seeing that the Church is rather quickeneth and sustained by the only virtue of Christ, so far off is it, that he needeth the fullness thereof) but of the infinite goodwill and pleasure of God, who vouchsafeth to join us to his Son.
149. Ephesians 1:22 Insomuch that there is nothing but is subject to him.
150. Ephesians 1:23 For the love of Christ is so great toward the Church, that though he do fully satisfy all with all things, yet he esteemeth himself but a maimed and unperfect head, unless he have the Church joined to him as his body.
151. Ephesians 2:1 He declareth again the greatness of God’s good will, by comparing that miserable state wherein we are born, with that dignity whereunto we are advanced by God the Father in Christ. So he describeth that condition in such sort, that he saith, that touching spiritual motions we are not only born half dead, but wholly and altogether dead.
152. Ephesians 2:1 See Rom. 6:2. So then he calleth them dead, which are not regenerate: for as the immortality of them which are damned, is no life, so this knitting together of body and soul is properly no life, but death in them which are not ruled by the Spirit of God.
153. Ephesians 2:1 He showeth the cause of death, to wit, sins.
154. Ephesians 2:2 He proveth by the effects that all were spiritually dead.
155. Ephesians 2:2 He proveth this evil to be universal, insomuch as all are slaves of Satan.
156. Ephesians 2:2 At the pleasure of the prince.
157. Ephesians 2:2 Men are therefore slaves to Satan, because they are willingly rebellious against God.
158. Ephesians 2:2 They are called the children of disobedience, which are given to disobedience.
159. Ephesians 2:3 After that he hath severally condemned the Gentiles, he confesseth that the Jews, amongst whom he numbereth himself, are not a whit better.
160. Ephesians 2:3 By the name of flesh in the first place, he meaneth the whole man, which he divideth into two parts: into the flesh, which is the part that the Philosophers term without reason, and into the thought, which they call reasonable: so that he leaveth nothing in man half dead, but concludeth that the whole man is of nature the son of wrath.
161. Ephesians 2:3 The conclusion: All men are born subject to the wrath and curse of God.
162. Ephesians 2:3 Men are said to be children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.
163. Ephesians 2:3 Profane people which knew not God.
164. Ephesians 2:4 Now hereof followeth another member of the comparison, declaring our excellency, to wit, that by the virtue of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by divers and sundry means he beateth this into their heads, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument which also is the free gift of God: and the end is God’s glory.
165. Ephesians 2:6 To wit, as he addeth afterward in Christ, for as yet this is not fulfilled in us, but only in our head, by whose spirit we have begun to die to sin, and live to God, until that work be fully brought to an end: but yet the hope is certain, for we are as sure of that we look for: as we are of that we have received already.
166. Ephesians 2:8 So then, Grace, that is to say, the gift of God, and faith, do stand one with another, to which two these are contrary, To be saved by ourselves, or by our works. Therefore what mean they which would join together things of so contrary nature?
167. Ephesians 2:9 He taketh away expressly and namely from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.
168. Ephesians 2:10 He speaketh here of grace, and not of nature: therefore be the works never so good, look what they are, they are it of grace.
169. Ephesians 2:11 Applying the former doctrine to the Gentiles, he showeth that they were not only as the Jews, by nature, but also after an especial sort, strangers and without God: and therefore they ought so much the rather remember that same so great a benefit of God.
170. Ephesians 2:11 You were called no otherwise than Gentiles, that all the world might witness of your uncleanness.
171. Ephesians 2:11 Of the Jews which were known from you by the mark of circumcision, the mark of the covenant.
172. Ephesians 2:12 He beginneth first with Christ, who was the end of all the promises.
173. Ephesians 2:12 You had no right or title, to the common wealth of Israel.
174. Ephesians 2:13 Christ is the only bond of the Jews and Gentiles, whereby they be reconciled to God.
175. Ephesians 2:14 As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joineth them both together, both in himself, and betwixt themselves, and to God. Whereby it followeth, that whosoever established the ceremonies of the Law, maketh the grace of Christ void and of none effect.
176. Ephesians 2:16 He alludeth to the sacrifices of the Law, which represented that true and only sacrifice.
177. Ephesians 2:16 For he destroyed death by death, and fastened it as it were to the cross.
178. Ephesians 2:17 The preaching of the Gospel is an effectual instrument of this grace, common as well to the Jews as to the Gentiles.
179. Ephesians 2:18 Christ is the gate as it were, by whom we come to the Father, and the holy Ghost is as it were our lodes man who leadeth us.
180. Ephesians 2:19 The conclusion: The Gentiles are taken into the fellowship of salvation. And he describeth the excellency of the Church, calling it the city and house of God.
181. Ephesians 2:20 The Lord committed the doctrine of salvation, first to the Prophets, and then to the Apostles, the end whereof and matter as it were and substance, is Christ. Therefore that is indeed the true and Catholic Church, which is builded upon Christ by the Prophets and Apostles, as a spiritual temple consecrated to God.
182. Ephesians 2:20 That is, the head of the building, for the foundations are as it were the heads of the buildings.
183. Ephesians 2:21 So that God is the workman not only of the foundation, but also of the whole building.
184. Ephesians 3:1 He maintaineth his Apostleship against the offense of the cross, whereon also he taketh an argument to confirm himself, affirming that he was not only appointed an Apostle by the mercy of God, but was also particularly appointed to the Gentiles, to call them on every side to salvation: because God had so determined it from the beginning, although he deferred a great while the manifestation of that his counsel.
185. Ephesians 3:1 These words, The prisoner of Jesus Christ, are taken passively, that is to say I Paul am cast into prison for maintaining the glory of Christ.
186. Ephesians 3:5 He meaneth not that none knew the calling of the Gentiles before, but because very few knew of it, and they that did know it, as the Prophets, had it revealed unto them very darkly, and under figures.
187. Ephesians 3:10 The unlooked for calling of the Gentiles, was as it were a glass to the heavenly Angels, wherin they might behold the marvellous wisdom of God.
188. Ephesians 3:10 God never had but one way only, to save men by: but it had divers fashions and forms.
189. Ephesians 3:11 Which was before all beginnings.
190. Ephesians 3:14 He teacheth by his own example, that the efficacy of the doctrine dependeth upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word: which are needful not only to them which are younglings in religion, but even to the oldest also, that they growing up more and more by faith in Christ, being confirmed with all spiritual gifts, may be grounded and rooted in the knowledge of that immeasurable love, wherewith God the Father hath loved us in Christ, seeing that the whole family, whereof part is already received into heaven, and part is yet here on earth, dependeth upon that adoption of the heavenly Father, in his only Son.
191. Ephesians 3:15 All that whole people which hath but one household Father, and that is the Church which is adopted in Christ.
192. Ephesians 3:16 According to the greatness of his mercy.
193. Ephesians 3:16 See Rom. 7:22.
194. Ephesians 3:18 Wherewith God loveth us, which is the root of our election.
195. Ephesians 3:18 How perfect that work of Christ is in every part.
196. Ephesians 3:19 Which God hath showeth us in Christ.
197. Ephesians 3:19 Which passeth all the capacity of man’s wit, to comprehend it fully in his mind: for otherwise who so hath the Spirit of God, perceiveth so much (according to the measure that God hath given him) as is sufficient to salvation.
198. Ephesians 3:19 So that we have abundantly in us, whatsoever things are required to make us perfect with God.
199. Ephesians 3:20 He breaketh forth into a thanksgiving, whereby the Ephesians also may be confirmed to hope for anything of God.
200. Ephesians 4:1 Another part of the Epistle containing precepts of Christian life, the sum whereof is this, that every man behave himself as it is meet for so excellent grace of God.
201. Ephesians 4:1 By this is meant the general calling of the faithful, which is this, to be holy, as our God is holy.
202. Ephesians 4:2 Secondly, he commendeth meekness of the mind, which is shown forth by bearing one with another.
203. Ephesians 4:2 See Matt. 18:25.
204. Ephesians 4:3 Thirdly, he requireth perfect agreement, but yet such as is knit with the band of the holy Ghost.
205. Ephesians 4:4 An argument of great weight, for an earnest entertaining of brotherly love and charity one with another, because we are made one body as it were of one God, and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one Baptism, and hope for one selfsame glory, whereunto we are called. Therefore whosoever breaketh charity, breaketh all these things asunder.
206. Ephesians 4:6 Who only hath the chief authority over the Church.
207. Ephesians 4:6 Who only poureth forth his providence, through all the members of the Church.
208. Ephesians 4:6 Who only is joined together with us in Christ.
209. Ephesians 4:7 He teacheth us, that we indeed are all one body, and that all good gifts proceed from Christ only, who reigneth in heaven having mightily conquered all his enemies (from whence he heapeth all gifts upon his Church:) but yet notwithstanding these gifts are diversely and sundry ways divided according to his will and pleasure, and therefore every man ought to be content with that measure that God hath given him, and to bestow it to the common profit of the whole body.
210. Ephesians 4:7 Which Christ hath given.
211. Ephesians 4:8 A multitude of captives.
212. Ephesians 4:9 Down to the earth, which is the lowest part of the world.
213. Ephesians 4:10 Fill with his gifts.
214. Ephesians 4:10 The Church.
215. Ephesians 4:11 First of all he reckoneth up the Ecclesiastical functions, which are partly extraordinary and for a season, as Apostles, Prophets, Evangelists, and partly ordinary and perpetual, as Pastors and Doctors.
216. Ephesians 4:11 The Apostles were those twelve, unto whom Paul was afterward added, whose office was to plant Churches throughout all the world.
217. Ephesians 4:11 The Prophet’s office was one of the chiefest, which were men of marvellous wisdom, and some of them could foretell things to come.
218. Ephesians 4:11 These the Apostles used as fellows in the execution of their office, being not able to answer all places themselves.
219. Ephesians 4:11 Pastors are they which govern the Church, and Teachers are they which govern the Schools.
220. Ephesians 4:12 He showeth the end of Ecclesiastical functions, to wit, that by the ministry of men all the Saints may so grow up together, that they may make one mystical body of Christ.
221. Ephesians 4:12 The Church.
222. Ephesians 4:13 The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing betwixt ourselves, we shall be joined with Christ our head. Which thing is done by that knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which shall be in the world to come, when God shall be all in all.
223. Ephesians 4:13 In that most near conjunction which is knit and fastened together by faith.
224. Ephesians 4:13 Christ is said to grow up to full age, not in himself, but in us.
225. Ephesians 4:14 Betwixt our childhood (that is to say, a very weak state, while as we do yet altogether waiver) and our perfect age, which we shall have at length in another world, there is a mean, to wit, our youth, and steady going forward to perfection.
226. Ephesians 4:14 He compareth them which rest not themselves upon the word of God, to little boats which are tossed hither and thither with the doctrines of men, as it were with contrary winds, and therewithall forewarneth them that it cometh to pass not only by the lightness of man’s brain, but also by the craftiness of certain, which make as it were an art of it.
227. Ephesians 4:14 With those uncertain chances which toss men to and fro.
228. Ephesians 4:14 By the deceit of those men which are very well practised in deceiving of others.
229. Ephesians 4:15 By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital spirit doth so quicken the whole body, that it nourisheth all the limbs thereof according to the measure and proportion of each one) quickeneth and cherisheth his Church, which consisteth of divers functions, as of divers members, and preserveth the proportion of every one. And thereof it followeth that neither this body can live without Christ, neither can any man grow up spiritually, which separateth himself from the other members.
230. Ephesians 4:16 Of Christ, who in manner of the soul, quickeneth all the members.
231. Ephesians 4:16 Such increase as is meet the body should have.
232. Ephesians 4:16 Charity is the knitting of the limbs together.
233. Ephesians 4:17 He descendeth to the fruits of Christian doctrine, and reasoneth first upon the principles of manners and actions, setting down a most grave comparison between the children of God, and them which are not regenerate. For in these men, all the powers of the mind are corrupted and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.
234. Ephesians 4:17 If the noblest parts of the soul be corrupt, what is man but corruption only?
235. Ephesians 4:18 Whereby God liveth in them.
236. Ephesians 4:19 Void of all judgment.
237. Ephesians 4:19 They strove to pass one another as though there had been some gain to be gotten by it.
238. Ephesians 4:20 Here followeth the contrary part touching men which are regenerate by the true and lively knowledge of Christ, which have other principles of their doings far different, to wit, holy and honest desires, and a mind clean changed by the virtue of the holy Ghost, from whence proceed also like effects, as a just and holy life indeed.
239. Ephesians 4:21 As they have learned which acknowledge Christ indeed, and in good earnest.
240. Ephesians 4:22 Yourselves.
241. Ephesians 4:23 Where there ought to have been the greatest force of reason, there is the greatest corruption of all which wasteth all things.
242. Ephesians 4:24 After the image of God.
243. Ephesians 4:24 The effect and end of the new creation.
244. Ephesians 4:24 Not fained nor counterfeit.
245. Ephesians 4:25 He commendeth severally certain peculiar Christian virtues, and first of all he requireth truth (that is to say, sincere manners) condemning all deceit and dissembling, because we are born one for another.
246. Ephesians 4:26 He teacheth us to bridle our anger in such sort, that although it be not, yet that it break not out, and that it be straightway quenched before we sleep, lest Satan taking occasion to give us evil counsel through the wicked counselor, destroy us.
247. Ephesians 4:26 If it so fall out, that you be angry, yet sin not: that is, bridle your anger, and do not wickedly put that in execution, which you have wickedly conceived.
248. Ephesians 4:26 Let not the night come upon you in your anger, that is, make atonement quickly for all matters.
249. Ephesians 4:28 He descendeth from the heart to the hands condemning theft: and because that men which give themselves to this wickedness use to pretend poverty, he showeth that labor is a good remedy against poverty, which God blesseth in such sort that they which labor have always some overplus to help others so far is it from this, that they are constrained to steal other men’s goods.
250. Ephesians 4:28 By laboring in things that are holy, and profitable to his neighbor.
251. Ephesians 4:29 He bridleth the tongue also, teaching us so to temper our talk, that our hearer’s mind be not only not destroyed, but also instructed.
252. Ephesians 4:29 Word for word, rotten.
253. Ephesians 4:29 By grace he meaneth that, whereby men may profit to the going on forward godliness and love.
254. Ephesians 4:30 A general precept against all excess of affections which dwell in the part of the mind, which they call, Angry, and he setteth against them the contrary means. And useth a most vehement preface, how we ought to take heed that we grieve not the holy Spirit of God through our immoderateness and intemperance, who dwelleth in us to this end, to moderate all our affections.
255. Ephesians 4:32 An argument taken from the example of Christ, most grave and vehement, both for pardoning of those injuries which have been done unto us by our greatest enemies, and much more for having consideration of the miserable, and using moderation and gentle behavior towards all men.
256. Ephesians 5:3 Now he cometh to another kind of affections, which is in that part of the mind, which men call covetous or desirous: and he reprehended fornication, covetousness, and jesting, very sharply.
257. Ephesians 5:4 Jests which men cast one at another: that no lightness be seen, nor evil example given, nor any offense moved by evil words or backbiting.
258. Ephesians 5:5 Because these sins are such that the most part of men count them not for sins, he awaketh the godly, to the end they should so much the more take heed to themselves from them, as most hurtful plagues.
259. Ephesians 5:5 A bondslave to idolatry, for the covetous man thinketh that his life standeth in his goods.
260. Ephesians 5:7 Because we are not so ready to anything as to follow evil examples, therefore the Apostle warneth the godly to remember always that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all villany (as men are wont in the dark) but they ought not only not to follow their examples, but also (as the property of the light is) reprove their darkness, and to walk so (having Christ that true light going before them) as it becometh wise men.
261. Ephesians 5:8 The faithful are called light, both because they have the true light in them which lighteneth them, and also because they give light to others, insomuch, that their honest conversation reproveth the life of wicked men.
262. Ephesians 5:9 By whose force we are made light in the Lord.
263. Ephesians 5:11 Make them open to all the world, by your good life.
264. Ephesians 5:14 The Scripture, or God in the Scripture.
265. Ephesians 5:14 He speaketh of the death of sin.
266. Ephesians 5:15 The worse and more corrupt that the manners of this world are, the more watchful ought we to be against all occasions, and respect nothing but the will of God.
267. Ephesians 5:16 This is a metaphor taken from the merchants: who prefer the least profit that may be, before all their pleasures.
268. Ephesians 5:16 The times are troublesome and sharp.
269. Ephesians 5:18 He setteth the sober and holy assemblies of the faithful, against the dissolute bankers of the unfaithful, in which the praises of the only Lord must ring, be it in prosperity or adversity.
270. Ephesians 5:18 All kind of riot, joined with all manner of filthiness and shamefulness.
271. Ephesians 5:19 With an earnest affection of the heart, and not with the tongue only.
272. Ephesians 5:21 A short repetition of the end whereunto all things ought to be referred, to serve one another for God’s sake.
273. Ephesians 5:22 Now he descendeth to a family, dividing orderly all the parts of a family. And he saith that the duty of wives consisteth herein, to be obedient to their husbands.
274. Ephesians 5:22 The first argument, for they cannot be disobedient to their husbands, but they must resist God also, who is the author of this subjection.
275. Ephesians 5:23 A declaration of the former saying: Because God hath made the man head of the woman in matrimony, as Christ is the head of the Church.
276. Ephesians 5:23 Another argument: Because the good estate of the wife dependeth of the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church is of Christ, although far otherwise.
277. Ephesians 5:24 The conclusion of the wives’ duty towards their husbands.
278. Ephesians 5:25 The husbands’ duty towards their wives, is to love them as themselves, of which love, the love of Christ toward his Church is a lively pattern.
279. Ephesians 5:26 Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the Apostle willeth us to mark what manner of Church Christ gat, when he joined it to himself, and how he doth not only not loathe all her filth and uncleanness, but ceaseth not to wipe the same away with his cleanness, until he have wholly purged it.
280. Ephesians 5:26 Make it holy.
281. Ephesians 5:26 Through the promise of free justification and sanctification in Christ, received by faith.
282. Ephesians 5:27 The Church, as it is considered in itself, shall not be without wrinkle, before it come to the mark it shooteth at: for while it is in this life, it runneth in a race: but if it be considered in Christ, it is clean and without wrinkle.
283. Ephesians 5:28 Another argument: Every man loveth himself, even of nature: therefore he striveth against nature that loveth not his wife: he proveth the consequent, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who saith, that man and wife are as one, that is, not to be divided.
284. Ephesians 5:29 His own body.
285. Ephesians 5:30 He alludeth to the making of the woman, which signifieth our coupling together with Christ, which is wrought by faith, but is sealed by the Sacrament of the Supper.
286. Ephesians 5:31 See Matt. 19:5
287. Ephesians 5:32 That no man might dream of natural conjunction or knitting of Christ and his Church together (such as the husbands and the wives is) he showeth that it is secret, to wit, spiritual and such as far differeth from the common capacity of man: as which consisteth by the virtue of the Spirit, and not of the flesh by faith, and by no natural band.
288. Ephesians 5:33 The conclusion both of the husband’s duty toward his wife, and of the wife’s toward her husband.
289. Ephesians 6:1 He cometh to another part of a family, and showeth that the duty of the children toward their parents, consisteth in obedience unto them.
290. Ephesians 6:1 The first argument: because God hath so appointed: whereupon it followeth also, that children are so far forth bound to obey their parents, as they may not swerve from the true worship of God.
291. Ephesians 6:1 For the Lord is author of all fatherhood, and therefore we must yield such obedience as he will have us.
292. Ephesians 6:1 The second argument: because this obedience is most just.
293. Ephesians 6:2 A proof of the first argument.
294. Ephesians 6:2 The third argument, taken of the profit that ensueth thereby: because the Lord vouchsafed this commandment amongst the rest, of a special blessing.
295. Ephesians 6:2 With a special promise: for otherwise the second commandment hath a promise of mercy to a thousand generations, but that promise is general.
296. Ephesians 6:4 It is the duty of fathers to use their fatherly authority moderately, and to God’s glory.
297. Ephesians 6:4 Such information and precepts, as being taken out of God’s book are holy and acceptable to him.
298. Ephesians 6:5 Now he ascendeth to the third part of a family, to wit, to the duty both of the masters and of the servants. And he showeth that the duty of servants consisteth in a hearty love and reverence to their master.
299. Ephesians 6:5 He mitigateth the sharpness of service, in that they are spiritually free, notwithstanding the same, and yet that spiritual freedom taketh not away corporal service, insomuch that they cannot be Christ’s, unless they serve their masters willingly and faithfully, so far forth as they may with safe conscience.
300. Ephesians 6:5 With careful reverence: for slavish fear is not allowable, much less in Christian servants.
301. Ephesians 6:6 To cut off occasion of all pretences, he teacheth us that it is God’s will that some are either born or made servants, and therefore they must respect God’s will, although their service be never so hard.
302. Ephesians 6:7 Being moved with a reverence so Godward, as though ye served God himself.
303. Ephesians 6:8 Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of them that are free.
304. Ephesians 6:9 It is the duty of masters to use the authority that they have over their servants modestly, and holily, seeing that they in another respect have a common master, which is in heaven, who will judge both the bond and the free.
305. Ephesians 6:9 Either of freedom or bondage.
306. Ephesians 6:10 He concludeth the other part of this Epistle with a grave exhortation, that all be ready, and fight constantly, trusting to spiritual weapons, until their enemies be clean put to flight. And first of all, he warneth us to take the armor of God, whereby only our enemy may be dispatched.
307. Ephesians 6:12 Secondly he declareth that our chiefest and mightiest enemies are invisible, that we may not think that our chiefest conflict is with men.
308. Ephesians 6:12 Against men, which are of a frail and brittle nature, against which are set spiritual subtleties, more mighty than the other by a thousand parts.
309. Ephesians 6:12 He giveth these names to the evil angels, reason of the effects which they work: not that they are able to do the same of themselves, but because God giveth them the bridle.
310. Ephesians 6:13 He showeth that these enemies are put to flight with the only armor of God, to wit, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God, and using daily earnest prayer for the health of the Church, and especially, for the constance of the true, godly, and valiant ministers of the word.
311. Ephesians 6:13 See Eph. 5:16.
312. Ephesians 6:15 That the preparation of the Gospel may be as it were shoes to you: and it is very fitly called the Gospel of peace, for that, seeing we have to go to God through most dangerous ranks of enemies, this may encourage us to go on manfully, in that we know by the doctrine of the Gospel, that we take our journey to God, who is at peace with us.
313. Ephesians 6:18 That holy prayers may proceed from the holy Spirit.
314. Ephesians 6:21 A familiar and very amiable declaration of his state, together with a solemn prayer, wherewith Paul is wont to end his Epistles.
315. Ephesians 6:24 To life everlasting.
316. Philippians 1:1 The mark whereat he shooteth in this Epistle, is to confirm the Philippians by all means possible, not only not to faint, but also to go forward. And first of all, he commendeth their former doings, to exhort them to go forward: which thing he sayeth, he hopeth fully they will do, and that by the testimony of their lively charity, but in the mean season he referreth all things to the grace of God.
317. Philippians 1:1 By the Bishops are meant both the Pastors, which have the dispensation of the word and the Elders, that govern: and by Deacons are meant those that were stewards of the treasury of the Church and had to look unto the poor.
318. Philippians 1:5 Because that you also are made partakers of the Gospel.
319. Philippians 1:5 Ever since I knew you.
320. Philippians 1:6 The Spirit of God will not forsake you unto the very latter end, until your mortal bodies shall appear before the judgment of Christ, to be glorified.
321. Philippians 1:7 A true proof of a true knitting together with Christ.
322. Philippians 1:7 He calleth his bands, grace, as though he had received some singular benefit.
323. Philippians 1:8 He declareth his good will towards them, therewithall showing by what means chiefly they may be confirmed, to wit, by continual prayer.
324. Philippians 1:9 He showeth what thing we ought chiefly desire, to wit, first of all, that we may increase in the true knowledge of God (so that we may be able to discern things that differ one from another) and also in charity, that even to the end we may give ourselves to good works indeed, to the glory of God by Jesus Christ.
325. Philippians 1:11 If righteousness be the tree, and good works the fruits, then must the papists needs be deceived, when they say that works are the cause of righteousness.
326. Philippians 1:12 He preventeth the offense that might come by his persecution, whereby divers took occasion to disgrace his Apostleship. To whom he answereth, that God hath blesseth his imprisonment in such wise, that he is by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not with like affection in all men, yet indeed.
327. Philippians 1:13 For Christ’s sake.
328. Philippians 1:13 In the Emperor’s court.
329. Philippians 1:14 The Gospel is called the Word, to set forth the excellence of it.
330. Philippians 1:16 Not with a pure mind: for otherwise their doctrine was pure.
331. Philippians 1:18 He showeth by setting forth his own example, that the end of our affliction is true joy: and that through the virtue of the Spirit of Christ, which he giveth to them that ask it.
332. Philippians 1:18 Under a goodly color and show: for they made Christ a cloak for their ambition and envy.
333. Philippians 1:20 We must continue even to the end, with great confidence, having nothing before our eyes but Christ’s glory only, whether we live or die.
334. Philippians 1:22 An example of a true shepherd, who maketh more acount how he may profit his sheep, than he doth of any commodity of his own whatsoever.
335. Philippians 1:22 To live in this mortal body.
336. Philippians 1:27 Having set down those things before, in manner of a Preface, he descendeth now to exhortations, warning them first of all, to consent both in doctrine and mind, and afterward, that being thus knit together with those common bands, they continue through the strength of faith to bear all adversity in such sort, that they admit nothing unworthy the profession of the Gospel.
337. Philippians 1:27 The word signifieth, to stand fast, and it is proper to wrestlers, that stand fast, and shrink not a foot.
338. Philippians 1:28 We ought not to be discouraged, but rather encouraged by the persecutions which the enemies of the Gospel imagine and practice against us: seeing that they are certain witnesses from God himself, both of our salvation, and of the destruction of the wicked.
339. Philippians 1:29 He proveth that his saying, that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestoweth upon his own, as he doth the gift of faith.
340. Philippians 1:30 Now he showeth for what purpose he made mention of his afflictions.
341. Philippians 2:1 A most earnest request to remove all those things, whereby that great and special consent and agreement is commonly broken, to wit, contention and pride, whereby it cometh to pass, that they separate themselves one from another.
342. Philippians 2:1 Any Christian comfort.
343. Philippians 2:1 If any feeling of inward love.
344. Philippians 2:2 Like love.
345. Philippians 2:5 He setteth before them a most perfect example of all modesty and sweet conversation, Christ Jesus, whom we ought to follow with all our might: who abased himself so far for our sakes, although he be above all, that he took upon him the form of a servant, to wit, our flesh willingly, subject to all infirmities, even to the death of the cross.
346. Philippians 2:6 Such as God himself is, and therefore God, for there is none in all parts like to God, but God himself.
347. Philippians 2:6 Christ, that glorious and everlasting God, knew that he might rightfully and lawfully not appear in the base flesh of man, but remain with majesty meet for God: yet he chose rather to debase himself.
348. Philippians 2:6 If the Son be equal to the Father, then is there of necessity an equality, which Arrius, that Heretic, denieth: and if the Son be compared with the Father, then is there a distinction of persons, which Sabellius, that heretic, denieth.
349. Philippians 2:7 He brought himself from all things, as it were to nothing.
350. Philippians 2:7 By taking our manhood upon him.
351. Philippians 2:9 He showeth the most glorious event of Christ’s submission, to teach us, that modesty is the true way to true praise and glory.
352. Philippians 2:9 Dignity and renown, and the matter with it.
353. Philippians 2:10 All creatures shall at length be subject to Christ.
354. Philippians 2:11 Every nation.
355. Philippians 2:12 The conclusion: We must go on to salvation with humility and submission, by the way of our vocation.
356. Philippians 2:12 He is said to make an end of his salvation, which runneth in the race of righteousness.
357. Philippians 2:13 A most sure and grounded argument against pride, for that we have nothing in us praiseworthy but it cometh of the free gift of God, and is without us, for we have no ability or power, so much as to will well (much less to do well) but only of the free mercy of God.
358. Philippians 2:13 Why then, we are not stocks, but yet we do not will well of nature, but only because God hath made of our naughty will a good will.
359. Philippians 2:14 He describeth modesty by the contrary effects of pride, teaching us, that it is far both from all malicious, and close or inward hatred and also from open contentions and brawlings.
360. Philippians 2:15 To be short, he requireth a life without fault, and pure, that being lightened with the word of God, they may shine in the darkness of this world.
361. Philippians 2:16 The Gospel is called the word of life, because of the effects which it worketh.
362. Philippians 2:16 Again he pricketh them forward, setting before them his true Apostolic care that he had of them, comforting them moreover, to the end they should not be sorry for the greatness of his afflictions, no not although he should die to make perfect their oblation with his blood, as it were with a drink offering.
363. Philippians 2:17 As if he said, I brought you Philippians to Christ, my desire is that you present yourselves a lively sacrifice to him, and then shall it not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.
364. Philippians 2:19 Moreover he confirmeth their minds both by sending back Epaphroditus unto them, whose fidelity towards them, and great pains in helping him, he commendeth: and also promising to send Timothy shortly unto them, by whose presence they shall receive great commodity, and hoping also to come himself shortly unto them, if God wills.
365. Philippians 2:19 May be confirmed in my joy of mind.
366. Philippians 2:21 The most part.
367. Philippians 2:30 He calleth it here the work of Christ, to visit Christ, being poor and in bands in the person of Paul.
368. Philippians 3:1 A conclusion of those things which have been before said, to wit, that they go forward cheerfully in the Lord.
369. Philippians 3:1 A preface to the next admonition that followeth, to take good heed and beware of false apostles, which join Circumcision with Christ, (that is to say, justification by works, with free justification by faith) and beat into men’s heads the ceremonies which are abolished: for true exercises of godliness and charity. And he calleth them dogs as profane barkers, and evil workmen, because they neglected true works and did not teach the true use of them. To be short, he calleth them Concision, because in urging Circumcision, they cut off themselves and others from the Church.
370. Philippians 3:1 Which you have oftentimes heard of me.
371. Philippians 3:2 He alludeth to Circumcision, of the name whereof while they boasted, they cut asunder the Church.
372. Philippians 3:3 He showeth that we ought to use true circumcision, to wit, the circumcision of the heart, that cutting off all wicked affections by the virtue of Christ, we may serve God in purity of life.
373. Philippians 3:3 In outward things, which pertain nothing to the soul.
374. Philippians 3:4 He doubteth not to prefer himself even according to the flesh, before those perverse hote urgers of the Law, that all men may know that he doth with good judgment of mind, lightly esteem all those outward things: forsomuch as he lacketh nothing which hath Christ, nay, the confidence of our works cannot stand with the free justification in Christ by faith.
375. Philippians 3:7 Which is accounted for vantage.
376. Philippians 3:8 He shutteth out all works, as well those that go before, as those that come after faith.
377. Philippians 3:8 That in their place I might get Christ, and of a poor man become rich: so far off am I from losing anything.
378. Philippians 3:9 In Christ: for they that are found without Christ, are subject to condemnation.
379. Philippians 3:9 That is, to be in Christ, to be found not in a man’s own righteousness, but clothed with the righteousness of Christ imputed to him.
380. Philippians 3:10 This is the end of righteousness by faith touching us, that by the virtue of his resurrection we may scape from death.
381. Philippians 3:10 That I may feel him indeed, and have a trial of him.
382. Philippians 3:10 The way to that eternal salvation is to follow Christ’s steps, by afflictions and persecutions, until we come to Christ himself, who is our mark whereat we shoot, and receive that reward whereunto God calleth us in him. And the Apostle setteth these true exercises of godliness against those vain ceremonies of the Law, wherein the false apostles put the sum of godliness.
383. Philippians 3:11 To life everlasting, which followeth the resurrection of the Saints.
384. Philippians 3:12 For we run not, but so far forth, as we are laid hold on of Christ, that is, as God giveth us strength, and showeth us the way.
385. Philippians 3:15 The conclusion of this exhortation standing upon three members: The one is, that such as have profited in the truth of this doctrine, should continue in it. The second is, that if there be any which are yet ignorant and understand not these things, and doubt of the abolishing of the Law, they should cause no trouble, and should be gently born withall, until they also be instructed of the Lord. The third is, that they esteem the false apostles by their fruits: wherein he doubteth not to set forth himself for an example.
386. Philippians 3:15 He said before that he was not perfect. So that in this place he calleth them perfect, which have somewhat profited in the knowledge of Christ and the Gospel, whom he setteth against the rude and ignorant, as he expoundeth himself in the next verse following.
387. Philippians 3:18 He painteth out the false apostles in their colors, not upon malice or ambition, but with sorrow and tears, to wit, because that being enemies of the Gospel (for that is joined with affliction) they regard nothing else, but the commodities of this life: that is to say, that flowing in peace, and quietness, and all worldly pleasures, they may live in great estimation amongst men, whose miserable end he forewarned them of.
388. Philippians 3:19 Reward.
389. Philippians 3:19 Which they hunt after at men’s hands.
390. Philippians 3:20 He setteth against these fellows, true pastors which neglect earthly things, and aspire to heaven only, where they know, that even in their bodies they shall be clothed with that eternal glory, by the virtue of God.
391. Philippians 4:1 A rehearsal of the conclusion: That they manfully continue, until they have gotten the victory, trusting to the Lord’s strength.
392. Philippians 4:1 My honor.
393. Philippians 4:1 In that concord, whereof the Lord is the band.
394. Philippians 4:2 He also calleth on some by name, partly, because they needed private exhortation, and partly also to stir up others, to be more prompt and ready.
395. Philippians 4:3 God is said after the manner of men, to have a book, wherein the names of his elect are written, to whom he will give everlasting life. Ezekiel calleth it the writing of the house of Israel, and the secret of the Lord, Ezek. 13:9.
396. Philippians 4:4 He addeth particular exhortations: and the first is, that the joy of the Philippians be not hindered by any afflictions that the wicked imagine and work against them.
397. Philippians 4:4 So is the joy of the world distinguisheth from our joy.
398. Philippians 4:5 The second is not taking all things in good part, they behave themselves moderately with all men.
399. Philippians 4:5 Your quiet and settled mind.
400. Philippians 4:5 The taking away of an objection: We must not be disquieted through impatience, seeing that God is at hand to give us remedy in time against all our miseries.
401. Philippians 4:6 The third is, that we be not too careful for anything, but with sure confidence give God thanks, and crave of him whatsoever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him.
402. Philippians 4:6 So David began very oft with tears, but ended with thanksgiving.
403. Philippians 4:7 That great quietness of mind, which God only giveth in Christ.
404. Philippians 4:7 He divideth the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, whereby we understand and reason of matters.
405. Philippians 4:8 A general conclusion, that as they have been taught both in word and example, so they frame their lives to the rule of all holiness and righteousness.
406. Philippians 4:8 Whatsoever things are such as do beautify and set you out with a holy gravity.
407. Philippians 4:10 He witnesseth that their liberality was acceptable to him, wherewith they did help him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he hath a mind contented both with prosperity and adversity, and to be short, that he reposeth himself in the only will of God.
408. Philippians 4:11 As though I passed for my want.
409. Philippians 4:12 He useth a general word, and yet he speaketh but of one kind of cross, which is poverty, for commonly poverty bringeth all kinds of discommodity with it.
410. Philippians 4:12 This is a metaphor taken from holy things or sacrifices, for our life is like a sacrifice.
411. Philippians 4:15 He witnesseth that he remembereth also their former benefits, and again putteth away sinistrous suspicion of immoderate desire, in that that he received nought of any else.
412. Philippians 4:15 At that beginning when I preached the Gospel amongst you.
413. Philippians 4:17 He witnesseth again, that he alloweth well of their benefit not so much for his own sake as for theirs, because they gave it not so much to him, as they offered it to God as a sacrifice, whereof the Lord himself will not be forgetful.
414. Philippians 4:18 He alludeth to the sweet smelling savors that were offered in the old Law.
415. Philippians 4:22 Such as belong to the Emperor Nero.
416. Colossians 1:1 By the free bountifulness of God.
417. Colossians 1:2 Colosse is situated in Phrygia, not far from Hierapolis and Laodicea, on that side that they bend toward Lycia and Pamphylia.
418. Colossians 1:3 He commendeth the doctrine that was delivered them by Epaphras, and their readiness in receiving it.
419. Colossians 1:3 We cannot otherwise consider of God to our salvation, but as he is Christ’s Father, in whom we are adopted.
420. Colossians 1:5 For the glory that is hoped for.
421. Colossians 1:8 He declareth his good will towards them, telling them that they must not still remain at one stay but go on further both in the knowledge of the Gospel, and also in the true use of it.
422. Colossians 1:8 Your spiritual love, or your love which cometh from the Spirit.
423. Colossians 1:9 God’s will.
424. Colossians 1:11 The gift of continuance is not of us, but it proceedeth from the virtue of God, which he doth freely give us.
425. Colossians 1:11 It must not be unwilling, and as it were drawn out of us by force, but proceed from a merry and joyful mind.
426. Colossians 1:12 Having ended the preface, he goeth to the matter itself, that is to say, to an excellent description (although it be but short) of whole Christianity, which is fitly divided into three treatises: for first of all he expoundeth the true doctrine, according to the order of the causes, beginning from this verse to the 24. And from thence he beginneth to apply the same to the Colossians with divers exhortations to verse 6 of the second Chapter. And last of all in the third place even to the third Chapter, he refuteth the corruption of true doctrine.
427. Colossians 1:12 The efficient cause of our salvation is the only mercy of God the Father, who maketh us meet to be partakers of eternal life, delivering us from the darkness wherein we were born, and bringing us to the light of the knowledge of the glory of his Son.
428. Colossians 1:12 In that glorious and heavenly kingdom.
429. Colossians 1:14 The matter itself of our salvation, is Christ the Son of God, who hath obtained remission of sins for us by the offering up of himself.
430. Colossians 1:15 A lively description of the person of Christ, whereby we understand that in him only, God showeth himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting, by whom also all things that are made, were made without any exception, by whom also they do consist, and whose glory they serve.
431. Colossians 1:15 Begotten before anything was made: and therefore the everlasting Son of the everlasting Father.
432. Colossians 1:16 He setteth forth the Angels with glorious names, that by the comparison of most excellent spirits we may understand how far passing the excellence of Christ, in whom only we have to content ourselves, and let go all Angels.
433. Colossians 1:18 Having gloriously declared the excellent dignity of the person of Christ, he describeth his office and function, to wit, that he is that same to the Church, that the head is to the body, that is to say, the prince and governor of it, and the very beginning of true life, as who rising first from death, he is the Author of eternal life, so that he is above all, in whom only there is most plentiful abundance of all good things, which is poured out upon the Church.
434. Colossians 1:18 Who so rose again that he shall die no more, and who raiseth others from death to life by his power.
435. Colossians 1:19 Most plentiful abundance of all things pertaining to God.
436. Colossians 1:20 Now he teacheth how Christ executed that office which his Father joined him, to wit, by suffering the death of the cross (which was joined with the curse of God) according to his decree, that by this sacrifice he might reconcile his Father all men as well them which believed in him to come, and were already under this hope gathered into heaven, as them which should upon the earth believe in him afterwards. And thus is justification described of the Apostle, which is one and the chiefest part of the benefit of Christ.
437. Colossians 1:20 The whole Church.
438. Colossians 1:21 Sanctification is another work of God in us by Christ, in that that he restored us (which hated God extremely, and were wholly and willingly given to sin) to his gracious favor, in such sort, that he therewithall purifieth us with his holy Spirit, and consecrateth us to righteousness.
439. Colossians 1:21 The Son.
440. Colossians 1:22 In that fleshly body, to give us to understand that his body was not a fantastical body, but a true body.
441. Colossians 1:23 This second treatise of this part of the Epistle, wherein he exhorteth the Colossians not to suffer themselves by any means to be moved from this doctrine, showing and declaring that there is nowhere any other true Gospel.
442. Colossians 1:23 To all men: whereby we learn that the Gospel was not shut up within the corners of Judea alone.
443. Colossians 1:23 He purchased authority to this doctrine by his Apostleship, and taketh a most sure proof thereof, of his afflictions which he suffereth for Christ’s Name to instruct the Churches with these examples of patience.
444. Colossians 1:24 For your profit and commodity.
445. Colossians 1:24 The afflictions of the Church are said to be Christ’s afflictions, by reason of that fellowship and knitting together, that the body and the head have the one with the other, not that there is any more need to have the Church redeemed, but that Christ showeth his power in the daily weakness of his, and that for the comfort of the whole body.
446. Colossians 1:25 He bringeth another proof of his Apostleship, to wit, that God is the author of it, by whom also he was appointed peculiarly Apostle of the Gentiles, to the end that by this means, that same might be fulfilled by him, which the Prophets foretold of the calling of the Gentiles.
447. Colossians 1:26 Whom he chose to sanctify unto himself in Christ: moreover he sayeth that the mystery of our redemption was hidden since the world began, except it were revealed unto a few, who also were taught it extraordinarily.
448. Colossians 1:27 This Paul bridleth the curiosity of men.
449. Colossians 1:28 He protesteth that he doth faithfully execute his Apostleship in every place, bringing men unto Christ only, through the Lord’s plentiful blessings of his labors.
450. Colossians 1:28 Perfect and sound wisdom, which is perfect in itself, and shall in the end make them perfect that follow it.
451. Colossians 2:1 The taking away of an objection, in that that he visited not the Colossians, nor the Laodiceans, he did it not of any negligence but is so much the more careful for them.
452. Colossians 2:1 Me present in body.
453. Colossians 2:2 He concludeth shortly the sum of the former doctrine, to wit, that the whole sum of true wisdom and most secret knowledge of God, consisteth in Christ only, and that this is the use of it touching men, that they being knit together in love, rest themselves happily in the knowledge of so great a goodness, until they come fully to enjoy it.
454. Colossians 2:2 Whom he never saw.
455. Colossians 2:2 Of that understanding, which bringeth forth certain and undoubted persuasion in our minds.
456. Colossians 2:3 There is no true wisdom without Christ.
457. Colossians 2:4 A passing over to the treatise following against the corruptions of Christianity.
458. Colossians 2:4 With a framed kind of talk made to persuade.
459. Colossians 2:5 The manner of your Ecclesiastical discipline.
460. Colossians 2:5 Doctrine.
461. Colossians 2:6 So then Christ hangeth not upon men’s traditions.
462. Colossians 2:8 He bringeth all corruptions to three kinds: The first is that, which resteth of vain and curious speculations, and yet beareth a show of a certain subtle wisdom.
463. Colossians 2:8 This is a word of war, and it is as much as to drive or carry away a spoil or booty.
464. Colossians 2:8 The second which is manifestly superstitious and vain, and standeth only upon custom and fained inspirations.
465. Colossians 2:8 The third kind was of them which joined the rudiments of the world, (that is to say, the ceremonies of the Law) with the Gospel.
466. Colossians 2:8 Principles and rulers, wherewith God ruled his Church, as it were under a schoolmaster.
467. Colossians 2:8 A general confutation of all corruptions is this, that that must needs be a false religion, which addeth anything to Christ.
468. Colossians 2:9 A reason: Because only Christ God and man, is most perfect, and passeth far above all things, so that whosoever hath him, may require nothing more.
469. Colossians 2:9 By these words, is showed a distinction of the natures.
470. Colossians 2:9 This word (Dwelleth) noteth out unto us the joining together of those natures, so that of God and Man, is one Christ.
471. Colossians 2:9 These words set down most perfect Godhead to be in Christ.
472. Colossians 2:9 The knitting together of God and man, is substantial and essential.
473. Colossians 2:11 Now he dealeth perfecty against the third kind, that is to say, against them which urged the Jewish religion: and first of all, he denieth that we have need of the Circumcision of the flesh, seeing that without it we are circumcised within, by the virtue of Christ.
474. Colossians 2:11 These many words are used to show what the old man is, whom Paul in other places calleth the body of sin.
475. Colossians 2:12 The taking away of an objection: we need not so much as the eternal sign which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.
476. Colossians 2:12 See Rom. 6:4.
477. Colossians 2:12 So then all the force of the matter cometh not from the very deed done, that is to say, it is not the dipping of us into the water by a Minister that maketh us to be buried with Christ, as the Papists say, that even for the very act’s sake, we become verily Christians, but it cometh from the virtue of Christ, for the Apostle addeth the resurrection of Christ and faith.
478. Colossians 2:12 One end of Baptism is the death and burial of the old man, and that by the mighty power of God only, whose virtue we lay hold on by faith, in the death and resurrection of Christ.
479. Colossians 2:12 Through faith which cometh from God.
480. Colossians 2:13 Another end of Baptism is, that we which were dead in sin, might obtain free remission of sins and eternal life through faith in Christ who died for us.
481. Colossians 2:13 A new argument which lieth in these few words, and it is thus: Uncircumcision was no hindrance to you, why you being justified in Christ should not obtain life therefore you need not circumcision to the argument of salvation.
482. Colossians 2:14 He speaketh now more generally against the whole service of the Law, and showeth by two reasons that it is abolished: First, to what purpose should he that hath obtained remission of all his sins in Christ require those helps of the Law? Secondly, because that if a man do rightly consider those rites, he shall find that they were so many testimonies of our guiltiness, whereby we manifestly witnessed as it were by our own handwriting that we deserved damnation. Therefore did Christ put out that handwriting by his coming and fastening it to the cross, triumphed over all our enemies, were they never so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?
483. Colossians 2:14 Abolishing the rites and ceremonies.
484. Colossians 2:15 Satan and his angels.
485. Colossians 2:15 As a conqueror made by a show of those captives, and put them to shame.
486. Colossians 2:15 The cross was as a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.
487. Colossians 2:16 The conclusion: wherein also he nameth certain kinds, as the difference of days and meats, and proveth by a new argument that we are not bond unto them: to wit, because those things were shadows of Christ to come but we possess him now exhibited unto us.
488. Colossians 2:17 The body as a thing of substance and pith, he setteth against shadows.
489. Colossians 2:18 He disputeth against the first kind of corruptions, and setteth down the worshipping of Angels for an example: which kind of false religion he confuteth, first this way: because that they which being in such a worship, attribute that unto themselves which is proper only to God, to wit, authority to bind men’s consciences with religion, although they seem to bring in these things by humbleness of mind.
490. Colossians 2:18 By a foolish humbleness of mind: for otherwise humbleness is a virtue. For these Angel worshippers blamed such of pride, as would go straight to God, and use no other under means besides Christ.
491. Colossians 2:18 Secondly, because they rashly thrust upon them for oracles, those things which they neither saw nor heard, but devised of themselves.
492. Colossians 2:18 Thirdly, because these things have no other ground, whereupon they are built, but only the opinion of men, which please themselves without all measure in their own duties.
493. Colossians 2:18 Without reason.
494. Colossians 2:19 The fourth argument, which is of great weight, because they spoil Christ of his dignity, who only is sufficient both to nourish, and also to increase his whole body.
495. Colossians 2:19 Christ.
496. Colossians 2:19 With the increasing which cometh from God.
497. Colossians 2:20 Now last of all he fighteth against the second kind of corruptions, that is to say, against mere superstitions, invented of men, which partly deceive the simplicity of some with their craftiness, and partly with very foolish superstitions, and to be laughed at: as when godliness, remission of sins, or any such like virtue is put in some certain kind of meat and such like things, which the inventors of such rites themselves understand not, because indeed it is not. And he useth an argument taken of comparison. If by the death of Christ who establisheth a new covenant with his blood, you be delivered from those external rites wherewith it pleased the Lord to prepare the world, as it were by certain rudiments to that full knowledge of true religion, why would ye be burdened with traditions, I wrote not what, as though ye were citizens of this world, that is to say, as though ye depended upon this life, and earthly things? Now this is the cause why before verse 8 he followed another order than he doth in the confutation: because he showeth thereby what degrees false religions came into the world, to wit, beginning first by curious speculations of the wise after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort: but in the confutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.
498. Colossians 2:20 As though your felicity stood in these earthly things, and the kingdom of God were not rather spiritual.
499. Colossians 2:21 An imitation in the person of these superstitious men, rightly expressing their nature and use of speech.
500. Colossians 2:22 Another argument: The spiritual and inward kingdom of God cannot consist in these outward things, and such as perish with the using.
501. Colossians 2:22 The third argument: Because God is not the author of these traditions, and therefore they do not bind the conscience.
502. Colossians 2:23 The taking away of an objection. These things have a goodly show, because men by this means, seem to worship God with a good mind and humble themselves, and neglect the body, which the most part of men curiously pamper up and cherish: but yet notwithstanding the things themselves are of no value, for so much as they pertain not to things that are spiritual and everlasting, but to the nourishment of the flesh.
503. Colossians 2:23 Which seem indeed to be some exquisite thing, and so wise devices as though they came from heaven.
504. Colossians 2:23 Hence sprang the works of supererogation, as the Papists term them, that is to say, needless works, as though men performed more than is commanded them, which was the beginning and the very ground whereon Monks’ merits were brought in.
505. Colossians 2:23 A lively description of Monkery.
506. Colossians 2:23 Seeing they stand in meat and drink, wherein the kingdom of God doth not stand.
507. Colossians 3:1 Another part of this Epistle, wherein he taketh occasion by the reason of those vain exercises, to show the duty of a Christian life: which is an ordinary thing with him after he hath once set down the doctrine itself.
508. Colossians 3:1 Our renewing or new birth, which is wrought in us by being partakers of the resurrection of Christ, is the fountain of all holiness, out of which sundry arms or rivers do afterwards flow.
509. Colossians 3:1 For if we be partakers of Christ, we are carried as it were into another life, where we shall need neither meat nor drink, for we shall be like unto the Angels.
510. Colossians 3:1 The end and mark which all the duties of Christian life shoot at, is to enter into the kingdom of heaven, and to give ourselves to those things which lead us thither, that is to true godliness, and not to those outward and corporal things.
511. Colossians 3:2 So he calleth that show of religion, which he spake of in the former Chapter.
512. Colossians 3:3 A reason taken of the efficient causes and others: you are dead as touching the flesh, that is, touching the old nature which seeketh after all transitory things, and on the other side, you have begun to live according to the Spirit, therefore give yourselves to spiritual and heavenly, and not to carnal and earthly things.
513. Colossians 3:3 The taking away of an objection: while we are yet in this world, we are subject to many miseries of this life, so that the life that is in us, is as it were hidden: yet notwithstanding we have the beginnings of life and glory, the accomplishment whereof which lieth now in Christ’s and in God’s hand, shall be assuredly and manifestly performed in that glorious coming of the Lord.
514. Colossians 3:5 Let not your dead nature be any more effectual in you, but let your living nature be effectual. Now the force of nature is known by the motions. Therefore let the affections of the flesh die in you, and let the contrary motions which are spiritual, live. And he reckoneth up a great long scroll of vices, and their contrary virtues.
515. Colossians 3:5 The motions and lusts that are in us, are in this place very properly called members, because that the reason and will of man corrupted, doth use them as the body doth his members.
516. Colossians 3:6 Useth to come.
517. Colossians 3:9 A definition of our new birth taken of the parts thereof, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring, and repairing of the new man, that is to say, of pureness which is given us by grace: but both of them are but begun in us in this present life, and by certain degrees finished: the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.
518. Colossians 3:10 Newness of life consisteth in knowledge, which transformeth man to the image of God his maker, that is to say, to the sincerity and pureness of the whole soul.
519. Colossians 3:10 He speaketh of an effectual knowledge.
520. Colossians 3:11 He telleth them again, that the Gospel doth not respect those external things, but true justification and sanctification in Christ only, which have many fruits, as he reckoneth them up here: But commendeth two things especially, to wit, godly concord, and continual study of God’s word.
521. Colossians 3:12 So put on, that you never put off.
522. Colossians 3:12 Those most tender affections of exceeding compassion.
523. Colossians 3:14 Which bindeth and knitteth together all the duties that pass from man to man.
524. Colossians 3:15 Rule and govern all things.
525. Colossians 3:15 You are joined together into one body through God’s goodness, that you might help one another as fellow members.
526. Colossians 3:16 By Psalms he meaneth all godly songs, which were written upon divers occasions, and by hymns, all such as contain the praise of God, and by spiritual songs, other more peculiar and artificious songs which were also in praise of God, but they were made fuller of music.
527. Colossians 3:17 Call upon the name of Christ, when you do it, or, do it to Christ’s praise and glory.
528. Colossians 3:18 He goeth from precepts which concern the whole civil life of man, to precepts pertaining to every man’s family, and requireth of wives, subjection in the Lord.
529. Colossians 3:18 For those wives do not well, that do not set God in Christ before them in their love, but this Philosophy knoweth not.
530. Colossians 3:19 He requireth of husbands, that they love their wives, and use them gently.
531. Colossians 3:20 He requireth of children, that according to God’s Commandment they be obedient to their parents.
532. Colossians 3:20 In the Lord, and so is it expounded, Eph. 5:19.
533. Colossians 3:21 Of parents, that they be gentle towards their children.
534. Colossians 3:22 Of servants that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.
535. Colossians 3:24 For that that you shall have duly obeyed your masters, the time shall come, that you shall be made sons of servants, and then shall you know this of a surety, which shall be when you are made partakers of the heavenly inheritance.
536. Colossians 3:25 He requireth of masters that being mindful how that they themselves also shall render an account before that heavenly Lord and Master, which will revenge wrongful doings without any respect of masters or servants, they show themselves just and upright with equity, unto their servants.
537. Colossians 4:2 He addeth certain general exhortations and at length endeth his Epistle with divers familiar and godly salutations.
538. Colossians 4:2 Prayers must be continual and earnest.
539. Colossians 4:3 Such as minister the word, must especially be commended to the prayers of the Church.
540. Colossians 4:3 An open and free mouth to preach the Gospel.
541. Colossians 4:5 In all parts of our life, we ought to have good consideration even of them which are without the Church.
542. Colossians 4:5 Advisedly and circumspectly.
543. Colossians 4:5 Seek occasion to win them, although you lose of your own by it.
544. Colossians 4:6 Our speech and talk must be applied to the profit of the hearers.
545. Colossians 4:6 Framed to the profit of your neighbor.
546. Colossians 4:6 Against this is set filthy communication, as Eph. 4:29.
547. Colossians 4:11 Why then, Peter was not at that time at Rome.
548. Colossians 4:11 In the Gospel.