Bible in 90 Days

Footnotes

1. James 3:13 The eighth part which hangeth with the former, touching meekness of mind, against which he setteth envy and a contentious mind. And in the beginning he stoppeth the mouth of the chief fountain of all these mischiefs, to wit, a false persuasion of wisdom, whereas notwithstanding there is no true wisdom, but that is heavenly, and frameth our minds to all kinds of true moderation and simplicity.
2. James 3:17 He setteth mercy against the fierce and cruel nature of man, and showeth that heavenly wisdom bringeth forth good fruits, for he that is heavenly wise, referreth all things to God’s glory, and the profit of his neighbor.
3. James 3:18 Because the world persuadeth itself that they are miserable which live peaceably and simply, on the contrary side the Apostle pronounceth that they shall at the length reap the harvest of peaceable righteousness.
4. James 4:1 He goeth on forward in the same argument, condemning certain other causes of wars and contentions, to wit, unbridled pleasures and immoderate lusts, by their effects, for so much as the Lord doth worthily make them void, so that they bring nothing else to them in whom they are but incurable torments.
5. James 4:2 He reprehendeth them by name, which are not ashamed to go about to make God the minister and helper of their lusts and pleasures, in asking things which either are of themselves unlawful, or being lawful, ask them to wicked purposes and uses.
6. James 4:4 Another reason why such unbridled lusts and pleasures are utterly to be condemned, to wit, because that he that giveth himself to the world, divorceth himself from God, and breaketh the band of that holy and spiritual marriage.
7. James 4:5 The taking away of an objection: Indeed our minds run headlong into these vices, but we ought so much the more diligently take heed of them: which care and study shall not be in vain, seeing that God resists the stubborn, and giveth that grace to the modest and humble that surmounteth all those vices.
8. James 4:7 The conclusion: We must set the contrary virtues against those vices, and therefore whereas we obeyed the suggestions of the devil, we must submit our minds to God, and resist the devil, with a certain and assured hope of victory: To be short, we must employ ourselves to come near unto God by purity and sincerity of life.
9. James 4:9 He goeth on in the same comparison of contraries, and setteth against those profane joys with an earnest sorrow of mind, and against pride and arrogance, holy modesty.
10. James 4:9 By this word the Greeks meant an heaviness joined with shamefastness, which is to be seen in a cast down countenance, and settled as it were upon the ground.
11. James 4:11 He reprehended most sharply another double mischief of pride: the one is in that the proud and arrogant will have other men to live according to their will and pleasure and therefore they do most arrogantly condemn whatsoever pleaseth them not: which thing cannot be done without great injury to our only Lawmaker, for by this means his Laws are found fault withal, as not circumspectly enough written, and men challenge that unto themselves which properly belongeth to God alone, in that they lay a Law upon men’s consciences.
12. James 4:13 The other fault is this: that men do so confidently determine upon these and those matters and businesses, as though that every moment of their life did not depend of God.
13. James 4:17 The conclusion of all the former treatise: The knowledge of the will of God doth not only nothing at all profit, unless the life be answerable unto it, but also maketh the sins far more grievous.
14. James 5:1 He denounceth utter destruction to the wicked and profane rich men, and such as are drowned in their riotousness, mocking at their foolish confidence when as there is nothing indeed more vain than such things.
15. James 5:4 The Lord who is more mighty than ye are, hath heard them.
16. James 5:5 Ye have pampered up yourselves.
17. James 5:5 The Hebrews call a day that is appointed to solemn banqueting, a day of slaughter or feasting.
18. James 5:7 He applieth that to the poor, which he spake against the rich, warning them to wait for the Lord’s coming patiently, who will revenge the injuries which the rich men do them.
19. James 5:7 The taking away of an objection: Although his coming serve to linger, yet at the least we must follow the husbandmen, who do patiently wait for the times that are proper for the fruits of the earth. And again, God will not defer the least iota of the time that he hath appointed.
20. James 5:9 He commendeth Christian patience, so that whereas others through impatience use to accuse one another, the faithful on the contrary side complain not, although they receive injury.
21. James 5:9 By grudging, he meaneth a certain inward complaining which betokeneth impatience.
22. James 5:9 The conclusion: The Lord is at the door, who will defend his own, and revenge his enemies, and therefore we need not to trouble ourselves.
23. James 5:10 Because most men are wont to object, that it is good to repel injuries by what means soever, he setteth against that, the examples of the Fathers, whose patience had a most happy end, because God as a most bountiful Father, never forsaketh his.
24. James 5:11 What end the Lord gave.
25. James 5:12 Because even the best men sometimes through impatience break out into oaths sometimes lesser, sometimes greater, the Apostle warneth us to detest such wickedness, and to accustom our tongues to simple and true talk.
26. James 5:12 That that you have to say or affirm, speak or affirm it simply, and without an oath: and that that you will deny, deny it simply and flatly.
27. James 5:13 He showeth the best remedy against all afflictions, to wit, prayers which have their place both in sorrow and joy.
28. James 5:14 He showeth peculiarly, to what physicians especially we must go, when we are diseased, to wit, to the prayers of the Elders, which then also could cure the body, (for so much as the gift of healing was then in force) and take away the chiefest cause of sickness and diseases, by obtaining for the sick through their prayers and exhortations, remission of sins.
29. James 5:14 This was a sign of the gift of healing: and now seeing we have the gift no more, the sign is no longer necessary.
30. James 5:14 By calling on the Name of the Lord.
31. James 5:15 He hath reason in making mention of sins, for diseases are for the most part sent because of sins.
32. James 5:16 Because God pardoneth their sins which confess and acknowledge them, and not theirs which justify themselves, therefore the Apostle addeth, that we ought freely to confer one with another touching those inward diseases, that we may help one another with our prayers.
33. James 5:16 He commendeth prayers by the effects that come of them, that all men may understand that there is nothing more effectual than they are, so that they proceed from a pure mind.
34. James 5:19 The taking away of an objection: All reprehensions are not condemned, seeing that on the contrary part there is nothing more acceptable to God, than to call into the way a brother that was wandering out of the way.
35. James 5:19 Hath called him back from his way.
36. 1 Peter 1:2 Peter purposing to speak of the duties of a Christian life, reasoneth first of the principles and beginning of all Christian actions, rising far higher than nature, and carrying us also far above the same. For he showeth that we which are otherwise of nature sinners, were through the free mercy of God the Father first chosen from everlasting: then according to that everlasting decree were by a certain second creation made his sons in Christ his only begotten, by whose Spirit we are inwardly changed, and by whose blood we also are reconciled, to the end, that as Christ himself rose again from the dead, we also might be received into that same heavenly and everlasting glory.
37. 1 Peter 1:2 Or according to the purpose of God, who never altereth nor changeth the same.
38. 1 Peter 1:2 That being set apart from the rest of the wicked world, through the working of the holy Ghost, they should be consecrate to God, Eph. 1:5.
39. 1 Peter 1:3 Everlasting hope.
40. 1 Peter 1:5 Now he showeth by what way we come unto that glory, to wit, through all kinds of afflictions, wherein notwithstanding faith maketh us so secure, that we are not only not overcome with sorrow, but also through the beholding of God himself (who otherwise is invisible) with the eyes of faith are unspeakably joyful: because all such things, as they are but for a time, so are they not applied unto us to destroy us, but as it were by fire to purge us, and to make us perfect, that at the length we may obtain salvation.
41. 1 Peter 1:5 This is that time which Daniel calleth the time of the end, when as that great restoring of all things shall be, which all creatures look for. Rom. 8:19.
42. 1 Peter 1:7 He speaketh of the second coming of Christ.
43. 1 Peter 1:9 Or, reward.
44. 1 Peter 1:10 He putteth a difference between true faith, that is to say, that faith which only hath an eye to the doctrine of the Prophets and Apostles, and false faith: Afterward he maketh two degrees of one and the selfsame faith, according to the manner of the divers revelations, when as indeed it is but one only faith: Thirdly, he saith, that the preaching of the Apostles is the fulfilling of the preaching of the Prophets, although the latter end of it be as yet looked for of the very Angels.
45. 1 Peter 1:12 He alludeth to the prophecy of Joel, which was exhibited upon the day of Pentecost, in the Apostles, as it were in the firstfruits of the holy Ghost, which this same our Peter declareth, Acts 2:6.
46. 1 Peter 1:13 He goeth from faith to hope, which is indeed a companion that cannot be sundered from faith: and he useth an argument taken of comparison: We ought not to be wearied in looking for so excellent a thing, which the very Angels wait for with great desire.
47. 1 Peter 1:13 This is a borrowed speech, taken of a common usage amongst them: for by reason that they wore long garments, they could not travel unless they girded up themselves: and hence it is that Christ said, Let your loins be girded up.
48. 1 Peter 1:13 He setteth forth very briefly, what manner of hope ours ought to be, to wit, continual, until we enjoy the thing we hope for: then, what we have to hope for, to wit, grace (that is, free salvation) revealed to us in the Gospel, and not that, that men do rashly and fondly promise to themselves.
49. 1 Peter 1:13 Soundly and sincerely.
50. 1 Peter 1:13 An argument to stir up our minds, seeing that God doth not wait till we seek him, but causeth so great a benefit to be brought even unto us.
51. 1 Peter 1:13 He setteth out the end of faith, lest any man should promise himself, either sooner or later that full salvation, to wit, the later coming of Christ: and therewithal warneth us, not to measure the dignity of the Gospel according to the present state, seeing that that which we are now, is not yet revealed.
52. 1 Peter 1:14 He passeth from faith and hope, to the fruits of them both, which are understood in the name of obedience: And it consisteth in two things, in renouncing our lusts, and living godly: which lusts have their beginning of that blindness wherein all men are born: but holiness proceedeth from the grace and favor of GOD, which adopteth us, and therefore regenerateth us, that the father and the children may be of one disposition.
53. 1 Peter 1:16 He showeth that sanctification doth necessarily follow adoption.
54. 1 Peter 1:17 As before he distinguished true faith and hope from false, so doth he now obedience, setting the quick and sharp sight of God, against an outward mask, and earnest reverence against vain severity.
55. 1 Peter 1:17 If you will be called the sons of that Father.
56. 1 Peter 1:18 An exhortation, wherein he setteth forth the excellency and greatness of the benefit of God the Father, in sanctifying us by the death of his own Son. And he partly setteth the purifyings of the Law against the thing itself, that is, against the blood of Christ, and partly also men’s traditions which he condemneth as utterly vain and superstitious, be they never so old and ancient.
57. 1 Peter 1:20 The taking away of an objection: what was done to the world before that Christ was sent into the world? was there no holiness before, and was there no Church? The Apostle answereth, that Christ was ordained and appointed to redeem and deliver mankind, before that mankind was: much less was there any Church without him before his coming into the flesh: yet we are happiest above the rest, to whom Christ was exhibited indeed, in this that he having suffered and overcome death for us, doth now most effectually work in us by the virtue of his Spirit, to create in us faith, hope, and charity.
58. 1 Peter 1:20 From everlasting.
59. 1 Peter 1:22 He commendeth the practice of obedience, that is, charity: earnestly beating into their heads again, that he speaketh not of any common charity, and such as proceedeth from that our corrupt nature, but of that whose beginning is the Spirit of God, which purifieth our souls through the word laid hold on by faith, and engendereth also in us a spiritually and everlasting life, as God is most pure and truly living.
60. 1 Peter 1:24 A reason why we have need of this heavenly generation, to wit, because that men, be their glory never so great, are of nature void of all true and sound goodness.
61. 1 Peter 1:24 The word (flesh) showeth the weakness of our nature, which is chiefly to be considered in the flesh itself.
62. 1 Peter 1:25 Again, lest any man should seek that spiritual force and virtue in fained imaginations, the Apostle calleth us back to the word of God: teaching us furthermore, that there is no other word of the Lord to be looked for, than this which is preached, in which only we must trust.
63. 1 Peter 2:1 Having laid for the foundation the Spirit of God effectually working by the word, and having built thereupon three virtues which are the grounds of all Christian actions, to wit, faith, hope, and charity: now he proceedeth to a general exhortation, the first member whereof is, that we flee all show, both of secret and also open malice.
64. 1 Peter 2:2 The second is, that being newly begotten and born of the new seed of the incorrupt word drawing and sucking greedily the same word as milk, we should more and more as it were grow up in that spiritual life. And he calleth it, Sincere, not only because it is a most pure thing, but also that we should take heed of them which corrupt it.
65. 1 Peter 2:2 As becometh new men.
66. 1 Peter 2:3 He commendeth that spiritual nourishment for the sweetness and profit of it.
67. 1 Peter 2:3 Or, do taste.
68. 1 Peter 2:4 He goeth on forward in the same exhortation, and useth another kind of borrowed speech, alluding to the Temple. Therefore he saith, that the company of the faithful is as it were a certain holy and spiritual building, built of lively stones, the foundation whereof is Christ, as a lively stone sustaining all that are joined unto him with his living virtue, and knitting them together with himself, although this so great a treasure be neglected of men.
69. 1 Peter 2:5 Going forward in the same similitude, he compareth us now to Priests placed to this end in that spiritual temple, that we should serve him with spiritual worship, that is, with holiness and righteousness: but as the temple, so is the Priesthood built upon Christ, in whom only all our spiritual offerings are accepted.
70. 1 Peter 2:6 He proveth it by the testimony of the Prophet Isaiah.
71. 1 Peter 2:7 By setting the most blessed condition of the believers, and the most miserable of the rebellious one against another, he pricketh forward the believers, and triumpheth over the others: and also preventeth an offense which ariseth hereof, that none do more resist this doctrine of the Gospel, than they which are chiefest amongst the people of God, as were at that time that Peter wrote these things, the Priests and Elders, and Scribes. Therefore he answereth first of all that there is no cause why any man should be astonished at this their stubbornness, as though it were a strange matter, seeing that we have been forewarned so long before, that it should so come to pass: and moreover, that it pleased God to create and make certain to this selfsame purpose, that the Son of God might be glorified in their just condemnation. Thirdly, for that the glory of Christ is hereby set forth greatly, whereas notwithstanding Christ remaineth the sure head of his Church, and they that stumble at him, cast down and overthrow themselves, and not Christ. Fourthly, although they be created to this end and purpose, yet their fall and decay is not to be attributeth to God, but to their own obstinate stubbornness which cometh between God’s decree, and the execution thereof or their condemnation, and is the true and proper cause of their destruction.
72. 1 Peter 2:9 The contrary member, to wit, he describeth the singular excellency of the elect: and also lest any man should doubt whether he be chosen or not, the Apostle calleth us back to the effectual calling, that is, to the voice of the Gospel sounding both in our ears and minds by the outward preaching and Sacraments, whereby we may certainly understand that everlasting decree of our salvation, (which otherwise is most secret and hidden) and that through the only mercy of God, who freely chooseth and calleth us. Therefore this only remaineth, sayeth he, that by all means possible we set forth so great goodness of the most mighty God.
73. 1 Peter 2:11 He returneth to that general exhortation.
74. 1 Peter 2:11 A reason why we ought to live holily, to wit, because we are citizens of heaven, and therefore we ought to live according to the Laws not of this world, which is most corrupt, but of the heavenly city, although we be strangers in the world.
75. 1 Peter 2:11 Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the spirit. Therefore fleshly motions ought not to bear rule in us.
76. 1 Peter 2:11 The third argument: for although those lusts flatter us, yet they cease not to fight against our salvation.
77. 1 Peter 2:12 The fourth argument, taken of the profit of so doing: for by this means also we provide for our good name and estimation, whilest we compel them at length to change their minds, which speak evil of us.
78. 1 Peter 2:12 The fifth argument, which also is of great force: Because the glory of God is greatly set forth by that means, whilst by example of our honest life, even the most profane men are brought unto God, and submit themselves unto him.
79. 1 Peter 2:12 When God shall also have mercy on them.
80. 1 Peter 2:13 That which he spoke generally, he now expoundeth by parts, describing severally every man’s duty. And first of all he speaketh of obedience which is due both to the Laws, and also to the Magistrates both higher and lower.
81. 1 Peter 2:13 By ordinance, is meant the framing and ordering of civil government: which he calleth ordinance of man, not because man invented it, but because it is proper to men.
82. 1 Peter 2:13 The first argument: because the Lord is the author and revenger of this policy of men, that is, which is set amongst men: and therefore the true servants of the Lord must above all others be diligent observers of this order.
83. 1 Peter 2:13 He preventeth a cavil which is made by some, that say they will obey Kings and the higher magistrates, and yet contemn their ministers: as though their ministers were not armed with their authority which sent them.
84. 1 Peter 2:14 The second argument taken of the end of this order, which is not only most profitable, but also very necessary: seeing that by this means virtue is rewarded, and vice punished: wherein the quietness and happiness of this life consisteth.
85. 1 Peter 2:15 He declareth the first argument more amply, showing that Christian liberty doth amongst all things least, or not at all consist herein, to wit, to cast off the bridle of Laws, (as at that time some altogether unskillful in the kingdom of God reported) but rather in this, that living holily according to the will of God, we should make manifest to all men, that the Gospel is not a cloak for sin and wickedness, seeing we are in such sort free, that yet we are still the servants of God, and not of sin.
86. 1 Peter 2:17 He divideth the civil life of man, by occasion of those things of which he spake into two general parts: to wit, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection whereby inferiors are bound to their superiors: but so, that Kings be not made equal to God, seeing that fear is due to God, and honor to Kings.
87. 1 Peter 2:17 Be charitable and dutiful towards all men.
88. 1 Peter 2:17 The assembly and fellowship of the brethren, as Zech. 11:14.
89. 1 Peter 2:18 He goeth to the duty of servants towards their masters, which he describeth with these bounds, that servants submit themselves willingly and not by constraint, not only to the good and courteous, but also to the froward and sharp masters.
90. 1 Peter 2:19 The taking away of an objection: Indeed the condition of servants is hard, especially if they have froward masters: but this their subjection shall be so much the more acceptable to God, if his will prevails more with servants, than the masters’ injuries.
91. 1 Peter 2:19 Because he maketh a conscience of it to offered God, by whose good will and appointment, he knoweth this burden is laid upon him.
92. 1 Peter 2:21 He mitigateth the grievousness of servitude, while he showeth plainly that Christ died also for servants, that they should bear so much the more patiently this inequality betwixt men which are of one selfsame nature, moreover setting before them Christ that Lord of Lords for an ensample, he signifieth that they cannot but seem too delicate, which show themselves more grieved in bearing of injuries, than Christ himself who was most just, and most sharply of all afflicted, and yet was most patient.
93. 1 Peter 2:21 A borrowed kind of speech taken of painters and schoolmasters.
94. 1 Peter 2:23 He showeth them a remedy against injuries, to wit, that they commend their cause to God, by the ensample of Christ.
95. 1 Peter 2:23 He seemeth now to turn his speech to masters, which have also themselves a master and judge in heaven: who will justly revenge the injuries that are done to servants without any respect of persons.
96. 1 Peter 2:24 He calleth the servants back from the consideration of the injuries which they are constrained to bear, to think upon the greatness, and the end of the benefit received of Christ.
97. 1 Peter 3:1 In the third place he setteth forth the wives’ duty to their husbands, commanding them to be obedient.
98. 1 Peter 3:1 He speaketh namely of them which had husbands that were not Christians, which ought so much the more be subject to their husbands, that by their honest and chaste conversation they may give them to the Lord.
99. 1 Peter 3:3 He condemneth the riot and excess of women and setteth forth their true appareling such as is precious before God: to wit, the inward and incorruptible which consisteth in a meek and quiet spirit.
100. 1 Peter 3:4 Who hath his seat fastened in the heart: so that the hid man is set against the outward decking of the body.
101. 1 Peter 3:4 Precious indeed, and so taken of God.
102. 1 Peter 3:5 An argument taken of the example of women, and especially of Sarah who was the mother of all believers.
103. 1 Peter 3:6 Because women are of nature fearful, he giveth them to understand, that he requireth of them that subjection, which is not wrung out of them either by force or fear.
104. 1 Peter 3:7 He teacheth husbands also their duties, to wit, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.
105. 1 Peter 3:7 Do all the duties of wedlock.
106. 1 Peter 3:7 The more wisdom the husband hath, the more circumspectly he must behave himself in bearing those commodities, which through the woman’s weakness ofttimes cause trouble both to the husband and the wife.
107. 1 Peter 3:7 The second argument, because the wife notwithstanding that she is weaker by nature than the man, is an excellent instrument of the man made to far most excellent uses: whereupon it followeth that she is not therefore to be neglected because she is weak, but on the contrary part she ought to be so much the more cared for.
108. 1 Peter 3:7 Having an honest care of her.
109. 1 Peter 3:7 The woman is called a vessel after the manner of the Hebrews, because the husband useth her as his fellow and helper to live faithfully before God.
110. 1 Peter 3:7 The third argument: for that they are equal in that which is the chiefest (that is to say, in the benefit of eternal life) which otherwise are unequal as touching the governance and conversation at home, and therefore they are not to be despised although they be weak.
111. 1 Peter 3:7 Of that gracious and free benefit whereby we have everlasting life given us.
112. 1 Peter 3:7 The fourth argument: All brawlings and chidings must be eschewed, because they hinder prayers and the whole service of God whereunto both the husband and wife are equally called.
113. 1 Peter 3:8 He returneth to common exhortations and commendeth concord and whatsoever things pertain to the maintenance of peace and mutual love.
114. 1 Peter 3:9 We must not only not recompense injury for injury, but we must also recompense them with benefits.
115. 1 Peter 3:9 An argument taken of comparison: Seeing that we ourselves are called of God whom we offend so often, to so great a benefit (so far is he from revenging the injuries which we do unto him) shall we rather make ourselves unworthy of so great bountifulness, than forgive one another’s faults? And from this verse to the end of the chapter, there is a digression or going from the matter he is in hand with, to exhort us valiantly to bear afflictions.
116. 1 Peter 3:10 A secret objection: But this our patience shall be nothing else but a fleshing and hardening of the wicked in their wickedness, to make them to set upon us more boldly, and to destroy us. (Nay saith the Apostle by the words of David) to live without doing hurt, and to follow after peace when it fleeth away, is the way to the happy and quiet peace. And if so be any man be afflicted for doing justly, the Lord maketh all things, and will in his time deliver the godly, which cry unto him, and will destroy the wicked.
117. 1 Peter 3:10 Lead a blessed and happy life.
118. 1 Peter 3:12 This word (Face) after the manner of the Hebrews, is taken for (anger.)
119. 1 Peter 3:13 The second argument: when the wicked are provoked, they are more wayward: therefore they must rather be overcome with good turns: And if they cannot be gotten by that means also, yet notwithstanding we shall be blessed, if we suffer for righteousness’ sake.
120. 1 Peter 3:14 A most certain counsel in afflictions, be they never so terrible, to be of a constant mind, and to stand fast. But how shall we attain unto it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him, as one that is Almighty, that loveth mankind, that is good and true indeed.
121. 1 Peter 3:14 Be not dismayed as they are.
122. 1 Peter 3:15 Give him all praise and glory, and hang only on him.
123. 1 Peter 3:15 He will have us when we are afflicted for righteousness’ sake, to be careful not for redeeming of our life, either with denying, or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full to godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.
124. 1 Peter 3:17 A reason which standeth upon two general rules of Christianity, which notwithstanding all men allow not of. The one is, if we must needs suffer afflictions, it is better to suffer wrongfully than rightfully: the other is this, because we are so afflicted, not by hap, but by the will of our God.
125. 1 Peter 3:18 A proof of either of the rules, by the example of Christ himself our chief pattern who was afflicted, not for his own sins (which were none) but for ours, and that according to his Father’s decree.
126. 1 Peter 3:18 An argument taken of comparison: Christ the just suffered for us that are unjust, and shall it grieve us who are unjust to suffer for the just’s cause?
127. 1 Peter 3:18 Another argument being partly taken of things coupled together, to wit, because Christ bringeth us to his Father that same way that he went himself, and partly from the cause efficient: to wit, because Christ is not only set before us for an example to follow, but also he holdeth us up by his virtue in all the difficulties of this life, until he bring us to his Father.
128. 1 Peter 3:18 Another argument taken of the happy end of these afflictions, wherein also Christ goeth before us both in example and virtues, as one who suffered most grievous torments even unto death, although but in one part only of him, to wit, in the flesh or man’s nature, but yet became conqueror by virtue of his divinity.
129. 1 Peter 3:18 As touching his manhood, for his body was dead, and his soul felt the sorrows of death.
130. 1 Peter 3:19 A secret objection: Christ indeed might do this, but what is that to us? yet (saith the Apostle) for Christ hath showed forth this virtue in all ages both to the preservation of the godly, were they never so few and miserable, and to revenge the rebellion of his enemies, as it appeareth by the history of the flood: for Christ is he which in those days (when God through his patience appointed a time of repentance to the world) was present not in corporal presence, but by his divine virtue, preaching repentance even by the mouth of Noah himself who then prepared the Ark, to those disobedient spirits which are now in prison waiting for the full recompence of their rebellion, and saved those few (that is, eight only persons) in the water.
131. 1 Peter 3:19 By the virtue of which Spirit, that is to say of the divinity: therefore this word, Spirit, cannot in this place be taken for the soul, unless we say, that Christ was raised up again, and quickened by the virute of his soul.
132. 1 Peter 3:19 He calleth them Spirits, in respect of his time, not in respect of the time that they were in the flesh.
133. 1 Peter 3:20 This word (once) showeth that there was a furthermost day appointed, and if that were once past, there should be no more.
134. 1 Peter 3:20 Men.
135. 1 Peter 3:21 A proportional applying of the former example to the times which followed the coming of Christ: for that preservation of Noah in the waters was a figure of our Baptism, not as though that material water of Baptism saveth us, as those waters which bare up the Ark saved Noah, but because Christ with his inward virtue, which the outward Baptism shadoweth, preserveth us being washed, so that we may call upon God with a good conscience.
136. 1 Peter 3:21 The conscience being sanctified may freely call upon God.
137. 1 Peter 3:21 That selfsame virtue, whereby Christ rose again, and now being carried into heaven, hath received all power, doth at this day defend and preserve us.
138. 1 Peter 4:1 Having ended his digression and sliding from his matter, now he returneth to the exhortation which he brake off, taking occasion by that which he said touching the death, and resurrection of Christ, so defining our sanctification, that to be sanctified, is all one as to suffer in the flesh, that is to say: to leave off from our wickedness and viciousness: and to rise again to God, that is to say, to be renewed, by the virtue of the holy Ghost, that we may lead the rest of our life which remaineth, after the will of God.
139. 1 Peter 4:2 So much of this present life as remaineth yet to be passed over.
140. 1 Peter 4:3 By putting us in mind of the dishonesty of our former life led in the filth of sin, he calleth us to earnest repentance.
141. 1 Peter 4:3 Wickedly and licentiously after the manner of the Gentiles.
142. 1 Peter 4:4 That we be not moved with the enemies’ perverse and slanderous judgments of us, we have to set against them that last judgment of God which remaineth for them, for none, whether they be then found living, or were dead before, shall escape it.
143. 1 Peter 4:4 They think it a new and strange matter.
144. 1 Peter 4:6 A digression because he made mention of the last general judgement. And he preventeth an objection, that seeing Christ came very lately, they may seem to be excusable which died before. But this the Apostle denieth, for (saith he) this selfsame Gospel was preached unto them also: (for he speaketh unto the Jews) and that to the same end that I now preach it unto you, to wit, that the flesh being abolished and put away (that is to say, that wicked and naughty corruption which reigneth in men) they should suffer themselves to be governed by the virtue of the Spirit of God.
145. 1 Peter 4:7 He returneth to his purpose, using an argument taken from the circumstance of the time, because the last end is at hand, and therefore we must so much the more diligently watch and pray with true sobriety of mind.
146. 1 Peter 4:8 He commendeth charity of one toward another, because it doth as it were bury a multitude of sins, and therefore preserveth and maintaineth peace and concord: for they that love one another, do easily forgive one another their offense.
147. 1 Peter 4:9 Of all the duties of charity, he commendeth one, namely, which was at that time most necessary, to wit, hospitality, which he will have to be voluntary and most courteous and bountiful.
148. 1 Peter 4:10 He showeth the use of charity, to wit, that every man bestow that gift which he hath received to the profit of his neighbor.
149. 1 Peter 4:10 A reason, because that what gift soever we have we have received it of God upon this condition, to be his disposers and stewards.
150. 1 Peter 4:11 He reckoneth up two kinds of these gifts as chief, to wit, the office of teaching in the Church, and the other Ecclesiastical functions, wherein two things specially are to be observed, to wit, that the pure word of God be taught, and whatsoever is done, be referred to the glory of God the Father, in Christ, as to the proper mark.
151. 1 Peter 4:12 Because the cross is joined with the sincere profession of Religion, the Apostle fitly repeateth that which he touched before, warning us not to be troubled at persecutions and afflictions, as a new and strange thing.
152. 1 Peter 4:12 As though some new thing had befallen you, which you never thought of before.
153. 1 Peter 4:12 The first reason: Because the Lord meaneth not to consume us with this fire (as it were) but to purge us of our dross, and make us perfect.
154. 1 Peter 4:13 Another reason: Because the afflictions of the godly and the wicked differ very much, and chiefly in three points. First, because the godly communicate with Christ in their afflictions, and therefore shall in their time be partakers also of his glory.
155. 1 Peter 4:14 Secondly, because that although the infidels think far otherwise, who in afflicting the godly, blaspheme God, yet the godly in that they are so railed upon, are honored of God with the true spiritual glory, and their adoption sealed in them by the Spirit of God.
156. 1 Peter 4:14 By Spirit he meaneth the gifts of the Spirit.
157. 1 Peter 4:15 The third difference: for the godly are not afflicted for their evil doings, but for righteousness’ sake as Christians: whereby it cometh to pass that the cross, seeing it is a testimony unto them of faith and righteousness, ministereth unto them not an occasion of sorrow, but of unspeakable joy: now the Apostle propoundeth the third difference under the form of an exhortation.
158. 1 Peter 4:17 The third reason because the Lord of all the world being especially careful for them of his household, doth therefore chastise them first of all, yet so that he keepeth a measure in his greatest severity: And as he hath always used to do heretofore, so doth he now specially when as he exhibited himself in person to his Church.
159. 1 Peter 4:17 Lest the godly should be offended and stumble at that vain shadow of felicity of the wicked, as though God were not the governor of the world, for that the wicked are in good case, and the godly in evil, the Apostle teacheth by an argument of a comparison of them together, that God who spareth not his own, but nurtureth them under the cross, will at length in his time handle the rebellious and wicked far otherwise, whom he hath appointed to utter destruction.
160. 1 Peter 4:19 The conclusion: Seeing the godly are not afflicted by chance, but by the will of God, they ought not to despair, but go forward, notwithstanding in the way of holiness and well doing, commending themselves to God their faithful Creator, that is to say, their Father.
161. 1 Peter 5:1 He describeth peculiarly the office of the Elders, that is to say, of them that have the care of the Church.
162. 1 Peter 5:1 He useth a preface touching the circumstance of his own person: to wit, that he as their companion, communeth with them not of matters which he knoweth not, but wherein he is as well experienced as any, and propoundeth unto them no other condition but that which he himself hath sustained before them, and doth still take the same pains, and also hath one selfsame hope together with them.
163. 1 Peter 5:2 The first rule: He that is a shepherd, let him feed the flock.
164. 1 Peter 5:2 He saith not, Offer for the quick and dead, and sing patched shreds in a strange tongue, but (Feed.)
165. 1 Peter 5:2 The second: Let the shepherd consider, that the flock is not his, but God’s.
166. 1 Peter 5:2 The third: Let not the shepherds invade other men’s flocks, but let them feed that which God hath committed unto them.
167. 1 Peter 5:2 Let the shepherds govern the Church with the word and example of godly and unblamable life, not by constraint but willingly, not for filthy lucre, but of a ready mind, not as Lords over God’s portion and heritage, but as his ministers.
168. 1 Peter 5:3 Which is the Christian people.
169. 1 Peter 5:4 That the shepherds’ minds be not overcome either with the wickedness of men, or their cruelty, he warneth them to cast their eyes continually upon that chief Shepherd, and the crown which is laid up for them in heaven.
170. 1 Peter 5:5 He commendeth many peculiar Christian virtues, and especially modesty: which admonition all of us stand in need of, but especially the younger sort, by reason of the outwardness and pride of that age.
171. 1 Peter 5:5 Because pride seemeth to many, to be the way unto the glory of this life, the Apostle witnesseth on the contrary side, that ignominy and shame is the reward of pride, and glory the reward of modesty.
172. 1 Peter 5:6 Because those proud and lofty spirits threaten the modest and humble, the Apostle warneth us to set the power of God against the vanity of proud men, and to hang wholly upon his providence.
173. 1 Peter 5:8 The cruelty of Satan, who seeketh by all means to devour us, is overcome by watchfulness and faith.
174. 1 Peter 5:9 The persecutions which Satan stirreth up are neither new nor proper to any one man, but from old and ancient time common to the whole Church, and therefore we must suffer that patiently wherein we have such and so many fellows of our conflicts and combats.
175. 1 Peter 5:9 Amongst your brethren which are dispersed throughout the world.
176. 1 Peter 5:10 He sealeth up as it were with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands of whom they had the beginning, and hope to have the accomplishment, to wit, of God the Father in Jesus Christ in whom we are sure of the glory of eternal life.
177. 1 Peter 5:12 Continuance and perseverance in the doctrine of the Apostles, is the only ground and foundation of Christian strength: Now the sum of the Apostles’ doctrine, is salvation freely given of God.
178. 1 Peter 5:13 Familiar salutations.
179. 1 Peter 5:13 In that famous city of Assyria, where Peter the Apostle of the circumcision then was.
180. 2 Peter 1:1 A salutation wherein he giveth them to understand that he dealeth with them as Christ’s ambassador, and otherwise agreeth with them in one selfsame faith which is grounded upon the righteousness of Jesus Christ our God and Savior.
181. 2 Peter 1:1 In that God standing to his promises, showed himself faithful, and therefore just unto us.
182. 2 Peter 1:2 Faith is the acknowledging of God and Christ, from whence all our blessedness issueth and showed.
183. 2 Peter 1:3 Christ setteth forth himself to us plainly in the Gospel, and that by his only power, and giveth us all things which are requisite both to eternal life, wherein he hath appointed to glorify us, and also to godliness, in that he doth furnish us with true virtue.
184. 2 Peter 1:3 He speaketh of Christ, whom he maketh God, and the only Savior.
185. 2 Peter 1:3 Unto salvation.
186. 2 Peter 1:3 This is the sum of true Religion, to be led by Christ to the Father, as it were by the hand.
187. 2 Peter 1:4 An explication of the former sentence, declaring the causes of so great benefits, to wit, God and his free promise, from whence all these benefits proceed, I say, these most excellent benefits, whereby we are delivered from the corruption of the world, (that is, from the wicked lusts which we carry about us) and are made, after a sort, like unto God himself.
188. 2 Peter 1:4 By the divine nature, he meaneth not the substance of the Godhead, but the partaking of these qualities whereby the image of God is restored in us.
189. 2 Peter 1:4 In men.
190. 2 Peter 1:4 For lust is the fear of corruption, and hath his fear even in our very bowels and inmost parts.
191. 2 Peter 1:5 Having laid the foundation (that is, having declared the causes of our salvation and especially of our sanctification) now he beginneth to exhort us to give our minds wholly to the true use of this grace. And he beginneth with faith without which nothing can please God, and he warneth us to have it full fraught with virtue (that is to say) with good and godly manners, being joined with the knowledge of God’s will, without which there is neither faith neither any true virtue.
192. 2 Peter 1:5 Supply also, and support or aid.
193. 2 Peter 1:6 He reckoneth up certain and other principal virtues, whereof some pertain to the first Table of the Law, others to the last.
194. 2 Peter 1:8 As those fruits do spring from the true knowledge of Christ, so in like sort the knowledge itself is fostered, and groweth by bringing forth such fruits, insomuch that he that is unfruitful did either never know the true light, or hath forgotten the gift of sanctification which he hath received.
195. 2 Peter 1:9 He that hath not an effectual knowledge of God in him, is blind as touching the kingdom of God, for he cannot see things that are afar off, that is to say, heavenly things.
196. 2 Peter 1:10 The conclusion: Therefore seeing our calling and election is approved by those fruits, and is confirmed in us, and moreover seeing this is the only way to the everlasting kingdom of Christ, it remaineth that we cast our minds wholly that way.
197. 2 Peter 1:12 An amplifying of the conclusion joined with a modest excuse, wherein he declareth his love towards them, and foretelleth them of his death, which is at hand.
198. 2 Peter 1:13 In this body.
199. 2 Peter 1:16 Another amplification taken both of the great certainty and also excellency of this doctrine, as whereof our Lord Jesus Christ the Son of God is author, whose glory the Apostle himself both saw and heard.
200. 2 Peter 1:19 The truth of the Gospel is hereby also manifest, in that it agreeth wholly with the foretellings of the Prophets.
201. 2 Peter 1:19 The doctrine of the Apostles doth not shut out the doctrine of the Prophets, for they confirm each other by each other’s testimonies, but the Prophets were as candles which gave light unto the blind, until the brightness of the Gospel began to shine.
202. 2 Peter 1:19 A more full and open knowledge than was under the shadows of the Law.
203. 2 Peter 1:19 That clearer doctrine of the Gospel.
204. 2 Peter 1:20 The Prophets are to be read, but so that we ask of God the gift of interpretation: for he that is the author of the writings of the Prophets, is also the interpreter of them.
205. 2 Peter 1:20 He joineth the Scripture and prophecy together to distinguish true prophecies from false.
206. 2 Peter 1:20 For all interpretation cometh from God.
207. 2 Peter 1:21 The godly interpreters and messengers.
208. 2 Peter 1:21 Inspired of God: and these their motions were in very good order, and not such as were the motions of the profane soothsayers, and foretellers of things to come.
209. 2 Peter 2:1 As in times past there were two kinds of Prophets, the one true, the other false, so Peter fortelleth them that there shall be some true and some false teachers in the Church, insomuch that Christ himself shall be denied by some, who notwithstanding shall call him redeemer.
210. 2 Peter 2:1 Under the Law, while the state and policy of the Jews was yet standing.
211. 2 Peter 2:2 There shall not only be heresies, but also many followers of them.
212. 2 Peter 2:3 Covetousness for the most part is a companion of heresy, and maketh merchandise even of souls.
213. 2 Peter 2:3 They will abuse you, and sell you as they sell cattle in a Fair.
214. 2 Peter 2:3 A comfort for the godly: God who cast the Angels that fell away from him headlong into the darkness of hell, at length to be judged, and who destroyed the old world with the flood, and preserved Noah the eight person, and who burned Sodom, and saved Lot, will deliver his elect from these errors, and will utterly destroy those unrighteous.
215. 2 Peter 2:4 So the Greeks called the deep dungeon under the earth, which should be appointed to torment the souls of the wicked in.
216. 2 Peter 2:4 Bound them with darkness as it were with chains: and by darkness, he meaneth that most miserable state of life, that is full of horror.
217. 2 Peter 2:5 Which was before the Flood: not that God made a new world, but because the world seemed new.
218. 2 Peter 2:5 For he ceased not for the space of an hundred and twenty years to warn the wicked both by word and deed, what wrath of God hanged over their heads.
219. 2 Peter 2:8 Which way soever he looked and turned his ears.
220. 2 Peter 2:8 He had a troubled soul, and being vehemently grieved, lived a painful life.
221. 2 Peter 2:9 Hath been long practiced in saving and delivering the righteous.
222. 2 Peter 2:10 He goeth to another sort of corrupt men, which notwithstanding are within the bosom of the Church, which are wickedly given, and do seditiously speak evil of the authority of Magistrates, (which the Angels themselves that minister before God, do not dispraise) A true and lively description of the Romish Clergy (as they call it.)
223. 2 Peter 2:10 Princes and great men, be they never so high in authority.
224. 2 Peter 2:12 A lively painting out of the same persons, wherein they are compared to beasts, which are made to snare themselves to destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men, although they most impudently find fault with those things which they know not: and it shall come to pass that they shall destroy themselves as beasts, with those pleasures wherewith they are delighted, and dishonor and defile the company of the godly.
225. 2 Peter 2:12 Made to this end, to be a prey to others: so do these men willingly cast themselves into Satan’s snares.
226. 2 Peter 2:12 Their own wicked manners shall bring them to destruction.
227. 2 Peter 2:13 Or, little rocks.
228. 2 Peter 2:13 When as by being amongst the Christians in the holy banquets which the Church keepeth, they would seem by that means to be true members of the Church, yet they are indeed but blots on the Church.
229. 2 Peter 2:14 He condemneth those men, as showing even in their behavior and countenance an inmeasurable lust, as making merchandise of the souls of light persons, as men exercised in all the crafts of covetousness, to be short, as men that sell themselves for money to curse the Sons of God after Balaam’s example, whom the dumb beast reproved.
230. 2 Peter 2:17 Another note whereby they may be well known what manner of men they are, because they have inwardly nothing but either utterly vain or very hurtful, although they make a show of some great goodness: but they shall not escape unpunished for it, because under pretence of false liberty, they draw men into most miserable slavery of sin.
231. 2 Peter 2:17 Which boast of knowledge, and have nothing in them.
232. 2 Peter 2:17 Most gross darkness.
233. 2 Peter 2:18 They deceive men with vain and swelling words.
234. 2 Peter 2:18 They take them as fishes are taken with the hook.
235. 2 Peter 2:18 Unfeignedly and indeed clean departed from Idolatry.
236. 2 Peter 2:20 It were better never to have known the way of righteousness, than to turn back from it to the old filthiness: and men that do so are compared to dogs and swine.
237. 2 Peter 3:1 The remedy against those wicked enemies both of true doctrine and holiness, is to be sought for by the continual meditation of the writings of the Prophets and Apostles.
238. 2 Peter 3:3 He voucheth the second coming of Christ against the Epicureans by name.
239. 2 Peter 3:3 Monstrous men, who will seem wise by their contempt of God, and wicked boldness.
240. 2 Peter 3:4 The reason which these mockers pretend because the course of nature is all one as it was from the beginning: therefore the world is from everlasting, and shall be forever.
241. 2 Peter 3:5 He setteth against them the creation of heaven and earth by the word of God, which these men are willingly ignorant of.
242. 2 Peter 3:5 Which appeared when the waters were gathered together into one place.
243. 2 Peter 3:6 Secondly, he setteth against them the universal flood which was the destruction, as it were of the whole world.
244. 2 Peter 3:6 For the waters returning into their former place this world, that is to say, this beauty of the earth which we see, and all living creatures which live upon the earth perished.
245. 2 Peter 3:7 Thirdly, he pronounceth that it shall not be harder for God to burn heaven and earth with fire in that day which is appointed for the destruction of the wicked, (which thing he will also do) than it was for him in times past to make them with his only word and afterward to overwhelm them with water.
246. 2 Peter 3:8 The taking away of an objection: in that he seemeth to defer this judgment a long season, in respect of us it is true, but not before God with whom there is no time either long or short.
247. 2 Peter 3:9 The Lord will surely come, because he hath promised: and that neither sooner nor later than he hath promised.
248. 2 Peter 3:9 A reason why the latter day cometh not out of hand, because God doth patiently wait till the elect are brought to repentance, that none of them may perish.
249. 2 Peter 3:10 A very short description of the least distinction of the world, but in such sort as nothing could be spoken more gravely.
250. 2 Peter 3:10 With the violence as it were of a hissing storm.
251. 2 Peter 3:11 An exhortation to purity of life, setting before us that horrible judgment of God both to bridle our wantonness, and also to comfort us, so that we be found watching and ready to meet him at his coming.
252. 2 Peter 3:12 He requireth patience of us, yet such patience as is not slothful.
253. 2 Peter 3:13 In which heavens.
254. 2 Peter 3:14 That you may try to your profit, how gentle and peaceable he is.
255. 2 Peter 3:15 Paul’s Epistles are allowed by the express testimony of Peter.
256. 2 Peter 3:16 There be certain of these things obscure and dark, whereof the unlearned take occasion to overthrow some men that stand not fast, wrestling the testimonies of the Scripture to their own destruction. But this is the remedy against such deceit, to labor that we may daily more and more grow up and increase in the knowledge of Christ.
257. 2 Peter 3:16 That is to say, among the which things: for he disputeth not here whether Paul’s Epistles be plain or dark, but saith, that amongst those things which Paul hath written of his Epistles, and Peter himself in these two of his own, there are some things which cannot be easily understood, and therefore are of some drawn to their own destruction: and this he saith to make us more attentive and diligent, and not remove us from the reading of holy things, for to what end should they have written vain speculations?
258. 1 John 1:1 He beginneth with the description of the person of Christ, whom he maketh one and not two: and him both God from everlasting (for he was with the Father from the beginning, and is that eternal life) and also made true man, whom John himself and his companions, both heard and beheld, and handled.
259. 1 John 1:1 I heard him speak, I saw him myself with mine eyes, I handled with mine hands him that is very God, being made very man, and not I alone, but others also that were with me.
260. 1 John 1:1 That same everlasting word, by whom all things are made, and in whom only there is life.
261. 1 John 1:2 Being sent by him: and that doctrine is rightly said to be showed, for no man could so much as have thought of it, if it had not been thus showed.
262. 1 John 1:3 The use of this doctrine is this, that all of us being coupled and joined together with Christ by faith, might become the Sons of God, in which thing only consisteth all happiness.
263. 1 John 1:5 Now he entereth into a question, whereby we may understand that we are joined together with Christ, to wit, if we be governed with his light, which is perceived by the ordering of our life. And thus he reasoneth, God is in himself most pure light, therefore he agreeth with them, which are lightsome, but with them which are of the darksome he hath no fellowship.
264. 1 John 1:7 God is said to be light of his own nature, and to be in light, that is to say, in that everlasting infinite blessedness: and we are said to walk in light, in that the beams of that light do shine unto us in the world.
265. 1 John 1:7 A digression or going from the matter he is in with, to the remission of sins: for this our sanctification which walk in the light, is a testimony of our joining and knitting together, with Christ: but because this our light is very dark, we must needs obtain another benefit in Christ, to wit, that our sins may be forgiven us being sprinkled with his blood: and this in conclusion is the prop and stay of our salvation.
266. 1 John 1:8 There is none but needeth this benefit, because there is none that is not a sinner.
267. 1 John 1:8 This place doth fully refute that perfectness, and works of supererogation which the Papists dream of.
268. 1 John 1:8 So then John speaketh not thus for modesty’s sake, as some say, but because it is so indeed.
269. 1 John 1:9 Therefore the beginning of salvation is to acknowledge our wickedness, and to require pardon from him who freely forgiveth all sins, because he hath promised so to do, and he is faithful and just.
270. 1 John 1:9 So then our salvation hangeth upon the free promise of God, who because he is faithful and just, will perform that which he hath promised.
271. 1 John 1:9 Where are then our merits? for this is our true felicity.
272. 1 John 1:10 A rehearsal of the former sentence: wherein he condemned all of sin without exception, insomuch that if any man persuade himself otherwise, he doth as much as in him lieth, make the word of God himself vain and to no purpose, yea he maketh God a liar, for to what end either in times past needed sacrifices or now Christ and the Gospel, if we be not sinners?
273. 1 John 1:10 They do not only deceive themselves, but also are blasphemous against God.
274. 1 John 1:10 His doctrine shall have no place in us, that is, in our hearts.
275. 1 John 2:1 It followeth not hereof that we must give our wicked nature the bridle, or sin so much the more freely, because our sins are cleansed away by the blood of Christ but we must rather so much more diligently resist sin. And yet we must not despair because of our weakness, for we have an Advocate and a purger, Christ Jesus the just, and therefore acceptable unto his father.
276. 1 John 2:1 In that he nameth Christ he shutteth forth all other.
277. 1 John 2:2 Reconciliation and intercession go together, to give us to understand that he is both advocate and high Priest.
278. 1 John 2:2 For men of all sorts, of all ages and all places, so that this benefit belongeth not to the Jews only, of whom he speaketh, as appeareth 1 John 2:7, but also to other nations.
279. 1 John 2:3 He returneth to the testimony of our conjunction with God, to wit, to sanctification, declaring what it is to walk in the light, to wit, to keep God’s commandments whereby it followeth that holiness doth not consist in those things which men have devised, neither in a vain profession of the Gospel.
280. 1 John 2:3 This must be understood of such a knowledge, as hath faith with it, and not of a common knowledge.
281. 1 John 2:3 For the tree is known by the fruit.
282. 1 John 2:4 Holiness, that is, a life ordered according to the prescript of God’s commandments how weak soever they be, is of necessity joined with faith, that is, with the true knowledge of the Father in the Son.
283. 1 John 2:5 He that keepeth God’s commandments loveth God indeed. He that loveth God, is in God, or is joined together with God. Therefore he that keepeth his commandments, is in him.
284. 1 John 2:5 Wherewith we love God.
285. 1 John 2:5 He meaneth our conjunction with Christ.
286. 1 John 2:6 He that is one with Christ must needs live his life, that is, must walk in his steps.
287. 1 John 2:7 The Apostle going about to expound the commandment of charity one toward another, telleth first, that when he urgeth holiness bringeth no new trade of life (as they use to do which devise traditions, one after another) but putteth them in mind of the same Law which God gave in the beginning, to wit, by Moses, at that time that God began to give Laws to his people.
288. 1 John 2:8 He addeth that the doctrine indeed is old, but it is now after a sort new both in respect of Christ, and also of us: in whom he through the Gospel, engraveth his Law effectually, not in tables of stone, but in our minds.
289. 1 John 2:8 Which thing (to wit, that the doctrine is new of which I write unto you) is true in him and in you.
290. 1 John 2:9 Now he cometh to the second Table, that is, to charity one towards another, and denieth that that man hath true light in him, or is indeed regenerate and the son of God, which hateth his brother: and such an one wandereth miserably in darkness, brag he of never so great knowledge of God, for that wittingly and willingly he casteth himself headlong into hell.
291. 1 John 2:12 He returneth again from sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation, whereupon afterwards sanctification must be built as upon a foundation.
292. 1 John 2:12 Therefore I write unto you, because you are of their number whom God hath reconciled to himself.
293. 1 John 2:12 For his own sake: And in that he nameth Christ, he shutteth out all others, whether they be in heaven or earth.
294. 1 John 2:13 He showeth that this doctrine agreeth to all ages, and first of all speaking to old men, he showeth that Christ and his doctrine are passing ancient, and therefore they be delighted with old things, nothing ought to be more acceptable unto them.
295. 1 John 2:13 He advertiseth young men, if they be desirous to show their strength that they have a most glorious combat set here before them, to wit, Satan the worst enemies, who must be overcome: willing them to be as sure of the victory as if they had already gotten it.
296. 1 John 2:13 Finally, he showeth to children, that true Father, from whom they have to look for all good things, is set forth unto them in the Gospel.
297. 1 John 2:14 He addeth afterward in like order, as many exhortations, as if he should say, Remember your fathers: as I wrote even now, that the everlasting Son of God is revealed to us. Remember ye young men, that that strength whereby I said that you put Satan to flight, is given you by the word of God, which dwelleth in you.
298. 1 John 2:15 The world which is full of wicked desires, lusts or pleasures, and pride, is utterly hated of our heavenly Father. Therefore the Father and the world cannot be loved together: and this admonition is very necessary for green and flourishing youth.
299. 1 John 2:15 He speaketh of the world, as it agreeth not with the will of God, for otherwise God is said to love the world with an infinite love, John 3:16, that is to say, those whom he chose out of the world.
300. 1 John 2:15 Wherewith the Father is loved.
301. 1 John 2:17 He showeth how much better it is to obey the Father’s will, than the lusts of the world, by both their natures and unlike event.
302. 1 John 2:18 Now he turneth himself to little children, which notwithstanding are well instructed in the sum of religion, and willeth them by divers reasons to shake off slothfulness, which is too too familiar with that age.
303. 1 John 2:18 He useth this word (little) not because he speaketh to children, but to allure them the more by using such sweet words.
304. 1 John 2:18 First, because the last time is at hand, so that the matter suffereth no delay.
305. 1 John 2:18 Secondly because Antichrists, that is, such as fall from God, are already come, even as they heard that they should come. And it was very requisite to warn that unheedy and wariless age of that danger.
306. 1 John 2:19 A digression against certain offenses and stumbling blocks, whereat that rude age especially might stumble and be shaken. Therefore that they should not be terrified with the soul falling back of certain, first he maketh plain unto them, that although such as fall from God and his religion, had place in the Church, yet they were never of the Church, because the Church is the company of the elect which cannot perish, and therefore cannot fall from Christ.
307. 1 John 2:19 So then the elect can never fall from grace.
308. 1 John 2:19 Secondly, he showeth that these things fall out to the profit of the Church, that hypocrites may be plainly known.
309. 1 John 2:20 Thirdly, he comforteth them to make them stand fast, insomuch as they are anointed by the holy Ghost with the true knowledge of salvation.
310. 1 John 2:20 The grace of the holy Ghost, and this is a borrowed kind of speech taken from the anointings used in the Law.
311. 1 John 2:20 From Christ who is peculiarly called holy.
312. 1 John 2:21 The taking away of an objection. He wrote not these things as to men which are ignorant of religion, but rather as to them which do well know the truth, yet so far forth that they are able to discern truth from falsehood.
313. 1 John 2:22 He showeth now plainly the false doctrine of the Antichrists, to wit, that either they fight against the person of Christ, or his office or both together, and at once. And they that do so do in vain boast and brag of God, for that in denying the Son the Father also is denied.
314. 1 John 2:22 Is the true Messiah.
315. 1 John 2:23 They then are deceived themselves, and also do deceive others, which say that the Turks and other infidels worship the same God that we do.
316. 1 John 2:24 The whole preaching of the Prophets and Apostles is contrary to that doctrine: Therefore it is utterly to be cast away and this wholly to be holden and kept, which leadeth us to seek eternal life in the free promise, that is to say, in Christ alone, who is given to us of the Father.
317. 1 John 2:26 The same Spirit which endueth the elect with the knowledge of the truth, and sanctifieth them, giveth them therewithal the gift of perseverance, to continue to the end.
318. 1 John 2:27 The Spirit which you have received of Christ, and which hath led you into all truth.
319. 1 John 2:27 You are not ignorant of these things, and therefore I teach them not as things that were never heard of, but call them to your remembrance as things which you do know.
320. 1 John 2:27 He commendeth both the doctrine which they had embraced, and also highly praiseth their faith and the diligence of such as taught them, yet so, that he taketh nothing from the honor due to the holy Ghost.
321. 1 John 2:28 The conclusion both of the whole exhortation, and also of the former treatise.
322. 1 John 2:29 A passing over to the treatise following, which tendeth to the same purpose, but yet is more ample, and handleth the same matter after another order: for before he taught us to go up from the effects to the cause, and in this that followeth, he goeth down from the causes to the effects. And this is the sum of the argument: God is the fountain of all righteousness: and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.
323. 1 John 3:1 He beginneth to declare this agreement between the Father and the Son at the highest cause, to wit, at that free love of God towards us, wherewith he so loveth us, that he also adopteth us to be his children.
324. 1 John 3:1 What a gift of how great love.
325. 1 John 3:1 That we should be the sons of God, and so that all the world may perceive we are so.
326. 1 John 3:1 Before he declareth this adoption, he saith two things: the one, that this so great a dignity is not to be esteemed, according to the judgment of the flesh, because it is unknown to the world, for the world knoweth not God the Father himself.
327. 1 John 3:2 The other: This dignity is not fully made manifest to ourselves, much less to strangers, but we are sure of the accomplishment of it, insomuch that we shall be like to the Son of God himself, and shall enjoy his sight indeed, such as he is now: but yet notwithstanding this is deferred until his next coming.
328. 1 John 3:2 Like, but not equal.
329. 1 John 3:2 For now we see as in a glass, 1 Cor. 13:12.
330. 1 John 3:3 Now he describeth this adoption, (the glory whereof as yet consisteth in hope) by the effect, to wit, because that whosoever is made the Son of God, endeavoreth to resemble the Father in purity.
331. 1 John 3:3 This word signifieth a likeness, but not in equality.
332. 1 John 3:4 The rule of this purity can from no whence else be taken but from the Law of God, the transgression whereof is that which is called sin.
333. 1 John 3:4 Giveth not himself to pureness.
334. 1 John 3:4 A short definition of sin.
335. 1 John 3:5 An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the holy Ghost. Therefore, whosoever is truly partaker of Christ doth not give himself to sin: and so contrariwise he that giveth himself to sin knoweth not Christ.
336. 1 John 3:6 He is said to sin, that giveth not himself to pureness, and in him sin reigneth, but sin is said to dwell in the faithful, and not to reign in them.
337. 1 John 3:7 Another argument of things coupled together: He that liveth justly, is just, and resembleth Christ that is just, and by that is known to be the son of God.
338. 1 John 3:8 An argument taken of contraries: the devil is the author of sin, and therefore he is of the devil, or is ruled by the inspiration of the devil that serve sin: and if he be the devil’s son, then is he not God’s son: for the devil and God are so contrary the one to the other, that even the Son of God was sent to destroy the works of the devil. Therefore on the contrary side, whosoever resists sin, is the Son of God, being born again of his spirit as of new seed, insomuch that of necessity he is now delivered from the slavery of sin.
339. 1 John 3:8 Resembleth the devil, as the child doth the father, and is governed by his spirit.
340. 1 John 3:8 He saith not sinned, but sinneth, for he did nothing else but sin.
341. 1 John 3:8 From the very beginning of the world.
342. 1 John 3:9 The holy Ghost is so called of the effect he worketh, because by his virtue and mighty working, as it were by seed, we are made new men.
343. 1 John 3:10 The conclusion, by a wicked life they are known which are governed by the spirit of the Devil, and by a pure life, which are God’s children.
344. 1 John 3:10 He beginneth to commend charity towards the brethren, as another mark of the Sons of God.
345. 1 John 3:11 The first reason, taken of the authority of God, which giveth the commandment.
346. 1 John 3:12 An amplification, taken of the contrary example of Cain, which slew his brother.
347. 1 John 3:12 He bringeth forth a very fit and very old example, wherein we may behold both the nature of the sons of God, and of the sons of the devil, and what state and condition remaineth for us in this world: and what shall be the end of both at length.
348. 1 John 3:12 A short digression: Let us not marvel that we are hated by the world for doing our duty, for such was the condition of Abel who was a just person: and who would not rather be like him than Cain?
349. 1 John 3:14 The second reason: Because charity is a testimony that we are translated from death to life: and therefore hatred towards the brethren is a testimony of death, and whosoever nourished it, doth as it were foster death in his bosom.
350. 1 John 3:14 Love is a token that we are translated from death to life, for as such as by the effects the cause is known.
351. 1 John 3:15 A confirmation: Whosoever is a murderer, is in eternal death, who so hateth his brother, is a murderer, therefore he is in death. And thereupon followeth the contrary. He that loveth his brother, hath passed to life, for indeed we are born dead.
352. 1 John 3:16 Now he showeth how far Christian charity extendeth, even so far, that according to the example of Christ, every man forget himself, to provide for and help his brethren.
353. 1 John 3:17 He reasoneth by comparison: For if we are bound even to give our life for our neighbors, how much more are we bound to help our brothers’ necessity with our goods and substance?
354. 1 John 3:17 Wherewith this life is sustained.
355. 1 John 3:17 Openeth not his heart to him, nor helpeth him willingly and cheerfully.
356. 1 John 3:18 Christian charity standeth not in words, but in deed, and proceedeth from a sincere affection.
357. 1 John 3:19 He commendeth charity by a triple effect: for first of all, by it we know that we are indeed the sons of God, as he showeth before.
358. 1 John 3:19 Therefore it cometh that we have a quiet conscience, as on the contrary side he that thinketh that he hath God for a judge, because he is guilty to himself, either he is never or else very rare quiet: for God hath a far quicker sight than we, and judgeth more severely.
359. 1 John 3:20 If an evil conscience convinceth us, much more ought the judgments of God contemn us, who knoweth our hearts better than we ourselves do.
360. 1 John 3:21 A third effect also riseth out of the former, that in these miseries we are sure to be heard, because we are the sons of God, as we understand by the grace of sanctification which is proper to the elect.
361. 1 John 3:22 The conclusion: That faith in Christ, and love one towards another, are things joined together, and therefore the outward testimonies of sanctification must and do answer that inward testimony of the Spirit given unto us.
362. 1 John 3:24 He meaneth the Spirit of sanctification whereby we are born anew, and live unto God.
363. 1 John 4:1 Taking occasion by the name of the Spirit, lest love and charity should be separated from the worship of God, which chiefly dependeth of his true knowledge, he returneth to that which he spake in the second Chapter touching the taking heed of Antichrists. And he will have us here to take heed of two things, the one is, that seeing there be many false prophets, we do not lightly give credit to every man: the other is, that because many men teach false things, we should not therefore believe any. We must then observe a mean, that we may be able to discern the Spirit of God, which are altogether to be followed from impure spirits which are to be eschewed.
364. 1 John 4:1 This is spoken by the figure Metonymy, and it is as if he had said, Believe not everyone that saith that he hath a gift of the holy Ghost to do the office of a Prophet.
365. 1 John 4:2 He giveth a certain and perpetual rule to know the doctrine of Antichrist by, to wit, if either the divine or human nature of Christ, or the true uniting of them together be denied: or if the least jot that may be, be derogate from his office who is our only King, Prophet, and everlasting high Priest.
366. 1 John 4:2 He speaketh simply of the doctrine, and not of the person.
367. 1 John 4:2 The true Messiah.
368. 1 John 4:2 Is true man.
369. 1 John 4:4 He comforteth the elect with a most sure hope of victory: but yet so, that he teacheth them that they fight not with their own virtue, but with the virtue and power of God.
370. 1 John 4:5 He bringeth a reason: why the world receiveth these teachers more willingly than the true: to wit, because they breathe out nothing but that which is worldly: which is another note also to know the doctrine of Antichrist by.
371. 1 John 4:6 He testifieth unto them that his doctrine and the doctrine of his fellows, is the assured word of God, which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.
372. 1 John 4:6 True Prophets against whom are set false Prophets, that is, such as err themselves, and lead others into error.
373. 1 John 4:7 He returneth to the commending of brotherly love and charity.
374. 1 John 4:7 The first reason: Because it is a very divine thing: and therefore very meet for the sons of God: so that whosoever is void of it, cannot be said to know God aright.
375. 1 John 4:8 A confirmation: For it is the nature of God to love men, whereof we have a most manifest proof above all others: in that that of his only free and infinite goodwill towards us his enemies, he delivered unto death not a common man, but his own Son, yea, his only begotten Son, to the end that we being reconciled through his blood, might be made partakers of his everlasting glory.
376. 1 John 4:8 In that he called God, Love he saith more than if he had said that he loveth us infinitely.
377. 1 John 4:11 Another reason by comparison: if God so loved us, shall not we his children love one another.
378. 1 John 4:12 A third reason: Because God is invisible, therefore by this effect of his Spirit, to wit, by charity, he is understood, yea, and to be not out of us, but joined with us, and in us, in whom he is so effectually working.
379. 1 John 4:12 Is surely in us, in deed and in truth.
380. 1 John 4:14 He underlayeth this charity with another foundation, to wit, faith in Jesus, which joineth us indeed with him, even as charity witnesseth that we are joined with him. Furthermore he testifieth of Christ, as who had seen him with his eyes.
381. 1 John 4:15 With such a confession as cometh from true faith and is accompanied with love, so that there be an agreement of all things.
382. 1 John 4:16 A fourth reason: God is the fountain and wellspring of charity, yea, charity itself: therefore whosoever abideth in it, hath God with him.
383. 1 John 4:17 Again (as a little before) he commendeth love, for that seeing that by our agreement with God in this thing, we have a certain testimony of our adoption, it cometh thereby to pass, that without fear we look for that latter day of judgment, so that trembling and that torment of conscience is cast out by this love.
384. 1 John 4:17 This signifieth all likeness, not equality.
385. 1 John 4:18 If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludeth aright that we may well gather peace and quietness thereby.
386. 1 John 4:19 Lest any man should think that that peace of conscience proceedeth from our love as from the cause, he goeth back to the fountain, to wit, to the free love, wherewith God loveth us although we deserved and do deserve his wrath. And hereof springeth another double charity, which both are tokens and witnesses of that first, to wit, that, wherewith we love God who loved us first, and then for his sake our neighbors also.
387. 1 John 4:20 As he showed that the love of our neighbor cannot be separate from the love wherewith God loveth us, because this last engendereth the other: so he denieth that the other kind of love wherewith we love God, can be separate from the love of our neighbor: whereof it followeth, that they lie impudently which say they worship God, and yet regard not their neighbor.
388. 1 John 4:20 The first reason taken of comparison, why we cannot hate our neighbor and love God, to wit, because that he that cannot love his brother, whom he seeth, how can he love God whom he seeth not?
389. 1 John 4:21 A second reason, why God cannot be hated and our neighbor loved, because the selfsame Lawmaker commanded both to love him and our neighbor.
390. 1 John 5:1 He goeth on forward in the same argument, showing how both those loves come into us from the love wherewith God loveth us, to wit, by Jesus our Mediator laid hold on by faith, in whom we are made the children of God, and do love the Father of whom we are so begotten and also our brethren which are begotten with us.
391. 1 John 5:1 Is the true Messiah.
392. 1 John 5:1 By one he meaneth all the faithful.
393. 1 John 5:2 The love of our neighbor doth so hang upon the love wherewith we love God, that this last must needs go before the first, whereof it followeth, that that is not to be called love when men agree together to do evil, neither that, when as in loving our neighbors, we respect not God’s commandments.
394. 1 John 5:2 There is no love where there is no true doctrine.
395. 1 John 5:3 The reason: for to love God is to keep his commandments, which being so, and seeing that both the loves are commanded of one and the selfsame lawmaker (as he taught before) it followeth also that we do not love our neighbor, when we break God’s commandments.
396. 1 John 5:3 Because experience teacheth us that there is no ability in our flesh, neither yet will to perform God’s commandments, therefore lest the Apostle should seem, by so often putting them in mind of the keeping of the commandments of God, to require things that are impossible, he pronounceth that the commandments of God are not in such sort grievous or burdensome, that we can be oppressed with the burden of them.
397. 1 John 5:3 To them that are regenerate, that is to say, born anew, which are led by the Spirit of God, and are through grace delivered from the curse of the Law.
398. 1 John 5:4 A reason: Because by regeneration we have gotten strength to overcome the world, that is to say, whatsoever striveth against the commandments of God.
399. 1 John 5:4 He declareth what that strength is, to wit, Faith.
400. 1 John 5:4 He useth the time that is past to give us to understanding, that although we be in the battle, yet undoubtedly we shall be conquerors, and are most certain of the victory.
401. 1 John 5:4 Which is the instrumental cause, and as a mean and hand whereby we lay hold on him who indeed doth perform this, that is, hath and doth overcome the world, Even Christ Jesus.
402. 1 John 5:5 Moreover he declareth two things, the one what true faith is, to wit, that which resteth upon Jesus Christ the Son of God alone: whereupon followeth the other, to wit, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God.
403. 1 John 5:6 He proveth the excellency of Christ, in whom only all things are given us by six witnesses, three heavenly, and three earthly, which wholly and fully agree together. The heavenly witnesses are: the Father who sent the Son, the word itself which became flesh, and the holy Ghost. The earthly witnesses are, water, (that is, our sanctification) blood, (that is, our justification) the Spirit, (that is, acknowledge of God the Father in Christ by faith through the testimony of the holy Ghost.)
404. 1 John 5:6 He warneth us not to separate water from blood, (that is, sanctification from justification, or righteousness begun, from righteousness imputed) for we stand not upon sanctification but so far forth as it is a witness of Christ’s righteousness imputed unto us: and although this imputation of Christ’s righteousness be never separated from sanctification, yet it is only the matter of our salvation.
405. 1 John 5:6 Our spirit, which is the third witness, testifies that the holy Ghost is truth; that is to say, that that is true which he telleth us, to wit, that we are the sons of God.
406. 1 John 5:7 See John 8:13, 14.
407. 1 John 5:7 Agree in one.
408. 1 John 5:9 He showeth by an Argument of comparison, of what great weight the heavenly testimony is, that the Father hath given of the Son, unto whom agreeth both the Son himself and the holy Ghost.
409. 1 John 5:9 I conclude this aright: for that testimony which I said is given in heaven, cometh from God, who so setteth forth his Son.
410. 1 John 5:10 He proveth the sureness of the earthly witnesses by every man’s conscience, having that testimony in itself, which conscience he saith cannot be deceived, because it consenteth the heavenly testimony, which the Father giveth of the Son: For otherwise the Father must needs be a liar, if the conscience, which accordeth and assenteth to the Father should lie.
411. 1 John 5:11 Now at length he showeth what this testimony is, that is confirmed with so many witnesses: to wit, that life or everlasting felicity, is the mere, and only gift of God, which is in the Son, and proceedeth from him unto us, which by faith are joined with him, so that without him life is nowhere to be found.
412. 1 John 5:13 The conclusion of the Epistle wherein he showeth first of all, that even they which already believe, do stand in deed of this doctrine, to the end that they may grow more and more in faith, that is to say, to the end that they may be daily more and more certified of their salvation in Christ through faith.
413. 1 John 5:14 Because we do not yet in effect obtain that which we hope for, the Apostle joineth invocation or prayer with faith, which he will have to proceed from faith, and moreover to be conceived in such sort, that nothing be asked but that which is agreeable to the will of God: and such prayers cannot be vain.
414. 1 John 5:16 We have to make prayers not only for ourselves, but also for our brethren which do sin, that their sins be not unto them, to death: and yet he excepteth that sin, which is never forgiven, or the sin against the holy Ghost, that is to say, an universal and willful falling away from the known truth of the Gospel.
415. 1 John 5:16 This is as much as if he said, Let him desire the Lord to forgive him, and he will forgive him being so desired.
416. 1 John 5:17 The taking away of an objection: Indeed all iniquity is comprehended under the name of sin, but yet we must not despair therefore, because every sin is not deadly, and without hope of remedy.
417. 1 John 5:18 A reason why not all, nay rather why no sin is mortal to some: to wit, because they be born of God, that is to say, made the sons of God in Christ, and being endued with his Spirit, they do not serve sin, neither are deadly wounded of Satan.
418. 1 John 5:19 Every man must particularly apply to himself the general promises, that we may certainly persuade ourselves, that whereas all the world is by nature lost, we are freely made the sons of God, by the sending of Jesus Christ his Son unto us, of whom we are lightened with the knowledge of the true God, and everlasting life.
419. 1 John 5:20 The divinity of Christ is most plainly proved by this place.
420. 1 John 5:21 He expresseth a plain precept of taking heed of idols: which he setteth against the only true God, that with this seal as it were he might seal up all the former doctrine.
421. 2 John 1:1 This is no proper name, but to be taken as the word soundeth, that is to say to the worthy and noble Lady.
422. 2 John 1:1 Excellent and honorable Dame.
423. 2 John 1:1 The bond of Christian conjunction or linking together, is the true and constant profession of the truth.
424. 2 John 1:3 With true knowledge, which hath always love joined with it, and following it.
425. 2 John 1:4 This true profession consisteth both in love one toward another which the Lord hath commanded, and also especially in wholesome and sound doctrine, which also is delivered unto us: for the commandment of God is a sound and sure foundation both of the rule of manners and of doctrine, and these cannot be separated the one from the other.
426. 2 John 1:4 According as the truth directeth them.
427. 2 John 1:7 Antichrists fighting against the person and office of Christ, were already crept into the Church in the time of the Apostles.
428. 2 John 1:8 He that maketh shipwreck of doctrine, loseth all.
429. 2 John 1:8 Beware and take good heed.
430. 2 John 1:10 We ought to have nothing to do with them that defend perverse doctrine.
431. 3 John 1:1 An example of a Christian gratulation.
432. 3 John 1:4 Than these joys.
433. 3 John 1:5 As becometh a believer and a Christian.
434. 3 John 1:6 He commendeth to Gaius either those selfsame men whom he had entertained before, returning now again to him about the affairs of the Church, or else some other which had like business.
435. 3 John 1:8 That we ourselves may help somewhat to the preaching of the truth.
436. 3 John 1:9 Ambition and covetousness, two pestilent plagues (especially in them which have any Ecclesiastical function) are condemned in Diotrephes’ person.
437. 3 John 1:11 Hath not known God.