God, yet have now obtained mercy through their 1 Thess. 4:3 cies of God, that ye 3give up your 4bodies a 5living
romans 11:29 1156
12 1 He exhorteth 2 to that worship which is acceptable to God, 9 to love unfained, 14, 20 even towards our enemies.
are beloved for the fathers' sakes. 29 1For the gifts and calling of God are without repentance. 30 1For even as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so now have they not believed by the mercy showed unto you, that they also may obtain mercy. 32 For God hath shut up 1all in unbelief, that he might have mercy on all. 33 1O the deepness of the riches, both of the wisdom, and knowledge of God! how unsearchable are his 2judgments, and his 3ways past finding out! 34 h,1For who hath known the mind of the Lord? or who was his counselor? 35 Or who hath given unto him 1first, and he shall be recompensed? 36 For of him, and through him, and for 1him are all things: to him be glory forever. Amen.
h Job 41:2
Isa. 40:13 1 Cor. 2:16
chapter 12
1 I Beseech 1you therefore brethren, 2by the mercies of God, that ye 3give up your 4bodies a 5living sacrifice, holy, acceptable unto God, which is your 6reasonable serving of God. 2 1And fashion not yourselves like unto this world, but be ye changed by the renewing of your 2mind, that ye may aprove what that good, and acceptable and perfect will of God is. 3 1For I 2say through the grace that is given unto me, to everyone that is among you, that no man 3presume to understand above that which is meet to understand, but that he understand according to 4sobriety, as God hath dealt to every man the bmeasure of 5faith. 4 1For as we have many members in one body, and all members have not one office, 5 So we being many, are one body in Christ, and every one, one anothers members.
a Eph. 5:17 1 Thess. 4:3
b 1 Cor. 12:11
Eph. 4:7
11:29 1 The reason or proof: because the covenant made with that nation of life everlasting, cannot be frustrate and vain. 11:30 1 Another reason, because that although that they which are hardened, are worthily punished, yet hath not this stubbornness of the Jews so come to pass properly for an hatred to that nation, but that an entry might as it were be opened to bring in the Gentiles, and afterward the Jews being inflamed with emulation of this mercy which is showed to the Gentiles, might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gen tiles are saved, only by the free mercy and grace of God, which could not have been so manifest, if at the beginning, God had brought all together into the Church, or if he had saved the nation of the Jews without this interruption. 11:32 1 Both Jews and Gentiles. 11:33 1 The Apostle crieth not as astonished with this wonderful wisdom of God, which he teacheth us, ought to be religiously rever enced, and not curiously and profanely to be searched beyond the compass of that that God hath revealed unto us. 2 The course that he holdeth in governing all things both generally and particularly. 3 The order of his counsels and doings. 11:34 1 He bridleth three manner of ways, the wicked boldness of man: First, because that God is above all, most wise, and therefore it is very absurd, and plainly godless to measure him by our folly. Moreover, because he is debtor to no man, and therefore no man can complain of injury done unto him. Thirdly, because all things are made for his glory, and therefore we must refer all things to his glory, much less may we contend and debate the matter with him. 11:35 1 This saying overthroweth the doctrine of foreseen works and merits. 11:36 1 To wit, for God, to whose glory all things are referred, not only things that were made, but especially his new works which he worketh in his elect. 12:1 1 The fourth part of this Epistle, which after the finishing of the chief points of Christian doctrine, consisteth in declaring of pre cepts of Christian life. And first of all he giveth general precepts and grounds: the chiefest whereof is this that every man consecrate him self wholly to the spiritual service of God, and do as it were sacrifice
himself, trusting to the grace of God. 2 By this preface he showeth that God's glory is the utmost end of all our doings. 3 In times past the sacrifices were presented before the altar, but now the altar is everywhere. 4 Yourselves: in times past, other bodies than our own, now our own must be offered. 5 In times past, dead sacrifices were offered, but now we must offer such as have the spirit of life in them. 6 Spiritual. 12:2 1 The second precept is this, That we take not other men's opin ions or manners for a rule of life, but that we wholly renouncing this world, set before us as our mark, the will of God, as it is manifested and opened unto us in his word. 2 Why then there is no place left for reason, which the heathen Phi losophers place as a Queen in a Castle, nor for man's free will, which the Popish Schoolmen dream on, if the mind must be renewed. See Eph. 1:18 and 2:5 and 4:17 and Col. 1:21. 12:3 1 Thirdly he admonisheth us very earnestly, that every man keep himself within the bounds of his vocation, and that every man be wise according to the measure of grace that God hath given him. 2 I charge. 3 That he please not himself too much, as they do, which persuade themselves they know more than indeed they do. 4 We will be sober if we take not that upon us, which we have not, and if we brag not of that we have. 5 By faith he meaneth the knowledge of God in Christ, and the gifts which the holy Ghost poureth upon the faithful. 12:4 1 There is a double reason of the precept going afore: the one is because God hath not committed everything to be done of every man: and therefore, he doeth backwardly, and not only unprofit ably, but also to the great disprofit of others, wearieth himself and others, which passeth the bounds of his vocation: the other is, for that this diversity and inequality of vocations and gifts, redoundeth to our commodity seeing that the same is therefore instituted and appointed, that we should be bound one to another. Whereupon it followeth that no man ought to be grieved thereat, seeing that the use of every private gift is common.
1157 romans 13:3
6 c,1Seeing then that we have gifts that are divers, according to the grace that is given unto us, whether we have prophecy, let us prophesy according to the 2portion of faith. 7 Or an office, let us wait on the office: or he that 1teacheth, on teaching: 8 Or he that 1exhorteth, on exhortation: he that 2distributeth, let him do it dwith simplicity: he that 3ruleth, with diligence: he that 4showeth mercy, with cheerfulness. 9 1Let love be without dissimulation. eAbhor that which is evil, and cleave unto that which is good. 10 fBe affectioned to love one another with brotherly love. In giving honor, go one before another. 11 Not slothful to do service, fervent in spirit 1serving the Lord, 12 1Rejoicing in hope, patient in tribulation, gcontinuing in prayer. 13 h,1Distributing unto the 2necessities of the Saints: igiving yourselves to hospitality. 14 jBless them which persecute you: bless, I say, and curse not. 15 Rejoice with them that rejoice, and weep with them that weep. 16 Be like affectioned one towards another: kbe not high-minded: but make yourselves equal to them of
the 1lower sort: be not 2wise in yourselves. 17 lRecompense to no man evil for evil: procure things honest in the sight of all men. 18 mIf it be possible, as much as in you is, have peace with all men. 19 Dearly beloved, navenge not yourselves, but give place unto wrath: for it is written, oVengeance is mine: I will repay, saith the Lord. 20 pTherefore if thine enemy hunger, feed him: if he thirst, give him drink: for in so doing thou shalt heap 1coals of fire on his head. 21 Be not overcome of evil, but overcome evil with goodness. 13 1 He willeth that we submit ourselves to Magistrates: 8 To love our neighbor: 13 To love uprightly, 14 and to put on Christ.
c 1 Pet. 4:10
d Matt. 6:2
2 Cor. 9:7
e Amos 5:15
f Eph. 4:2 1 Pet. 2:17
g 1 Pet. 5:8
h Luke 18:1
1 Cor. 16:1
i Heb. 13:2
1 Pet. 4:13
j Matt. 5:44
k Prov. 3:7
Isa. 5:21
l Prov. 20:22
Matt. 5:39 2 Cor. 8:11 1 Pet. 3:9
m Heb. 12:14
n Eccl. 2:18
Matt. 5:39
o Deut. 32:35
Heb. 10:30
p Prov. 24:22
1 Let a,1every 2soul be subject unto the higher 3powers: 4for there is no power but of God: and the powers that be, are 5ordained of God. 2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves condemnation. 3 1For Magistrates are not to be feared for good works, but for evil. 2Wilt thou then be without fear
chapter 13
a Titus 3:1 1 Pet. 2:13
12:6 1 That which he spake before in general, he applieth particularly to the holy functions, wherein men offend with greater danger. And he divideth them into two sorts, to wit, into Prophets, and Deacons, and again he divideth the Prophets into doctors, and Pastors. And of Deacons he maketh three sorts: to wit, the one to be such as are (as it were) treasurers of the Church coffers, whom he calleth properly Deacons: the other to be the governors of discipline, who are called Seniors or Elders: the third to be such as properly served in the help of the poor, of which sort the company of widows were. 2 That every man observe the measure of that which is revealed unto him. 12:7 1 Whose office only is to expound the Scriptures. 12:8 1 Who in other places is called the Pastor. 2 To wit, the alms, that he distribute them faithfully, and without respect of person. 3 The Elders of the Church. 4 They that are busied about tending on the poor, must do it with cheerfulness, lest they add sorrow to sorrow. 12:9 1 Now he cometh to the duties of the second Table, which he deriveth from charity, which is as it were the fountain of them all. And he defineth Christian charity by sincerity, hatred of evil, earnest study of good things, good affection to help our neighbor, and whose final end is, the glory of God. 12:11 1 This piece is well put in, for it maketh difference between Christian duties, and Philosophical duties. 12:12 1 He reckoneth up divers other virtues together with their effects, to wit, hope, patience in tribulation, equanimity, continu ance in prayer, liberality towards the saints, hospitality, moderation of mind, even in helping our enemies, a selfsame feeling with oth ers as well in adversity as prosperity, modesty, endeavor to maintain honest concord so nigh as we may with all men, which cannot be extinguished by any man's injuries.
12:13 1 A true rule of charity, when we are no less touched with other men's wants, than with our own, and having that feeling, help them as much as we can. 2 Not upon pleasure, and needless duties, but upon necessary uses. 12:16 1 There is nothing that doth so much break concord as ambi tion, when as every man loatheth a base estate, and seeketh ambi tiously to be aloft. 2 Be not puffed up, with opinion of your own wisdom. 12:20 1 After this sort doth Solomon point out the wrath of God which hangeth over a man. 13:1 1 Now he showeth severally, what subjects owe to their Magis trates, to wit, obedience: From which he showeth that no man is free: and in such sort that it is not only due to the highest Magistrate him self, but also even to the basest, which hath any office under him. 2 Yea, though an Apostle, though an Evangelist, though a Prophet: Chrysostom. Therefore the tyranny of the Pope over all kingdoms must down to the ground. 3 A reason taken of the nature of the thing itself: For to what pur pose are they placed in higher degree, but that the inferior should be subject unto them? 4 Another argument of great force: Because God is author of this order: so that such as are rebels ought to know, that they make war with God himself: wherefore they cannot but purchase to them selves great misery and calamity. 5 Be distributed: for some are greater, some smaller. 13:3 1 The third argument taken from the end wherefore they were made, which is most profitable: for that God by this means preserv eth the good and bridleth the wicked: by which words the Magis trates themselves are put in mind of that duty which they owe to their subjects. 2 An excellent way to bear this yoke, not only without grief, but also with great profit.
romans 13:4 1158
of the power? do well: so shalt thou have praise of the same. 4 For he is the minister of God for thy wealth: 1but if thou do evil, fear: for he beareth not the sword for nought: for he is the minister of God to 2take vengeance on him that doeth evil. 5 1Wherefore ye must be subject, not because of wrath only, but 2also for conscience sake. 6 1For, for this cause ye pay also tribute: for they are God's ministers, applying themselves for the same thing. 7 bGive to all men therefore their duty: tribute, to whom ye owe tribute: custom, to whom custom: fear, to whom 1fear: honor, to whom ye owe 2honor. 8 1Owe nothing to any man, but to love one another:
now time that we should arise from sleep: for now is our salvation nearer, than when we believed it. 12 The night is past, and the day is 1at hand, let us therefore cast away the works 2of darkness, and let us put on the armor of light, 13 So that we walk honestly, as in the day: not in fgluttony, and drunkenness, neither in chambering and wantonness, nor in strife and envying. 14 gBut 1put ye on the Lord JESUS CHRIST, and take no thought for the flesh, to fulfill the lust of it. 14 1 He willeth that we so deal with the weak in faith, 2, 5 that through our fault they be not offended. 10 And on the other side he commandeth them not rashly to judge of the stronger: 19 That within the bounds of edification 20 and charity. 22 Christian liberty may conflict.
b Matt. 22:11
c Exod. 20:14
Deut. 5:18
d Lev. 19:11
Matt. 21:39 Mark 12:31
Gal. 5:14 James 1:8
e 1 Tim. 1:1
f Luke 21:34
g Gal. 5:16 1 Pet. 2:11
chapter 14
a James 4:12
2for he that loveth another, hath fulfilled the 3Law. 9 For this, cThou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other commandment, it is 1briefly comprehended in this saying, even in this, dThou shalt love thy neighbor as thyself. 10 Love doeth not evil to his neighbor: therefore is love the efulfilling of the Law. 11 1And that, considering the season, that it is
1 Him 1that is weak in the faith, 2receive unto you, but not for 3controversies of disputations. 2 1One 2believeth that he may eat of all things: and another, which is weak, eateth herbs. 3 1Let not him that eateth, despise him that eateth not: and let not him which eateth not, condemn him that eateth: for 2God hath received him. 4 a,1Who art thou that condemnest another man's servant? he standeth or falleth to his own master:
13:14 1 To put on Christ, is to possess Christ, to have him in us, and us in him. 14:1 1 Now he showeth how we ought to behave ourselves toward our brethren in matters and things indifferent, offending in the use of them, not of malices or damnable superstition, but for lack of knowl edge of the benefit of Christ. And thus he teacheth that they are to be instructed gently and patiently, and so that we apply ourselves to their ignorance in such matters according to the rule of charity. 2 Do not for a matter or thing that is indifferent, and such as you may do or not do, shun his company, but take him to you. 3 To make him by your doubtful and uncertain disputations go away more in doubt than he came, or start back with a troubled conscience. 14:2 1 He propoundeth for an example, the difference of meats, which some thought was necessarily to be observed as a thing pre scribed by the Law (not knowing that it was taken away) whereas on the contrary side, such as had profited in the knowledge of the Gos pel, knew well that this schoolmastership of the Law was abolished. 2 Knows by faith. 14:3 1 In such a matter, saith the Apostle, Let neither them which know their liberty, proudly despise their weaker brother, neither let the unlearned crabbedly or frowardly condemn that, that they understand not. 2 The first reason: Because that seeing both he that eateth and he that eateth not, is notwithstanding the member of Christ, neither he which eateth not, can justly be condemned, neither he which eateth be justly condemned: Now the first proposition is declared in the sixth verse following. 14:4 1 Another reason which hangeth upon the former: why the ruder and more unlearned ought not to be contemned of the more skillful, as men without hope of salvation: Because, saith the Apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he also may stand sure: Therefore it belongeth to God, and not unto man, to pronounce the sentence of condemnation.
13:4 1 God hath armed the Magistrate even with a revenging sword. 2 By whom God revengeth the wicked. 13:5 1 The conclusion: We must obey the magistrate, not only for fear of punishment, but much more because that (although the Magistrate have no power over the conscience of man, yet seeing he is God's minister) he cannot be resisteth by any good conscience. 2 So far as lawfully we may: for if unlawful things be commanded us, we must answer as Peter teacheth us, It is better to obey God than men. 13:6 1 He reckoneth up the chiefest things wherein consisteth the obedience of subjects. 13:7 1 Obedience, and that from the heart. 2 Reverence, (which as reason is) we must give to the Magistrate. 13:8 1 He showeth how very few judgments need to be executed, to wit, if we so order our life, as no man may justly require anything of us, besides that only that we owe one to another, by the perpetual law of charity. 2 He commendeth charity, as an abridgement of the whole Law. 3 He hath not only done one commandment, but performed gen erally that which the Law commandeth. 13:9 1 For the whole Law commandeth nothing else, but that we love God and our neighbor. But seeing Paul speaketh here of the duties we owe one to another, we must restrain this word, Law to the second Table. 13:11 1 An application taken of the circumstance of the time: which also itself putteth us in mind of our duty, seeing that this remaineth after that the darkness of ignorance and wicked affections by the knowledge of God's truth be driven out of us, that we order our life according to that certain and sure rule of all righteousness and hon esty, being fully grounded upon the virtue of the Spirit of Christ. 13:12 1 In other places we are said to be in the light, but yet so, that it appeareth not as yet what we are, for as yet we see but as it were in the twilight. 2 That kind of life, which they lead, that flee the light.
1159 romans 14:15
yea, he shall be established: for God is able to make him stand. 5 1This man esteemeth one day above another day, and another man counteth every day alike: 2let 3every man be fully persuaded in his mind. 6 1He that 2observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the 3Lord. He that 4eateth, eateth to the Lord: 5for he giveth God thanks: and he that eateth 6not, eateth not to the Lord, and giveth God thanks. 7 1For none of us liveth to 2himself, neither doth any die to himself. 8 For whether we live, we live unto the Lord: or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords. 9 For Christ therefore died and rose again, and revived, that he might be Lord both of the dead and the quick. 10 1But why dost thou condemn thy brother? or
why dost thou despise thy brother? bfor we shall all appear before the judgment seat of Christ. 11 For it is written, 1I clive, saith the Lord, and every knee shall bow to me, and all tongues shall 2confess unto God. 12 So then everyone of us shall give accounts of himself to God. 13 1Let us not therefore judge one another anymore: but use your judgment rather in 2this that no man put an occasion to fall, or a stumbling block before his brother. 14 1I know, and am persuaded through the 2Lord Jesus, that there is nothing unclean of 3itself: but unto him that judgeth anything to be unclean, to him it is unclean. 15 But if thy brother be grieved for the meat, now walkest thou not charitably: d,1destroy not him with thy meat, for whom 2Christ died.
b 2 Cor. 1:10
c Isa. 45:23
Phil. 2:10
d 1 Cor. 8:11
14:5 1 Another example of the difference of days according to the law. 2 He setteth against this contempt, and hasty or rash judgments, a continual desire to profit, that the strong may be certainly persuaded of their liberty, of what manner and sort it is, and how they ought to use it: and again the weak may daily profit, lest either they abuse the gift of God, or these please themselves in their infirmity. 3 That he may say in his conscience, that he knoweth and is per suaded by Jesus Christ, that nothing is unclean of itself, and this per suasion must be grounded upon the word of God. 14:6 1 A reason taken from the nature of indifferent things, which a man may with good conscience do and omit: for seeing that the difference of days and meats was appointed by God, how could they, which as yet understood not the abrogating of the Law, and yet otherwise acknowledged Christ as their Savior, with good con science neglect that which they knew was commanded of God? And on the contrary side, they that knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats. Therefore saith the Apostle, verse 10, Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren notwithstanding. Now if any man would draw this doctrine to these our times and ages, let them know that the Apostle speaketh of such things indifferent, as they which thought them not to be indifferent, had a ground in the Law, and were deceived by simple ignorance: and not of malice (for to such the Apostles yielded not, no not for a moment) nor superstition, but of a religious fear of God. 2 Observeth precisely. 3 God shall judge whether he do well or no: And therefore you should rather strive about this, how every one of you will be allowed of God, than to think upon other men's doings. 4 He that maketh no difference of meats. 5 So the Apostle showeth that he speaketh of the faithful, both strong and weak. But what if we have to do with infidels? Then must we here take heed of two things, as also is declared in the Epistle to the Corinthians. The one is, that we count not their superstitions among things indifferent, as they did which sat down to meat in Idols' Temples: the other is, that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher's shambles, and to eat it at home in a private banquet) we wound not the conscience of our weak brother. 6 He that toucheth not meats which he taketh to be unclean by the Law.
14:7 1 We must not stick, saith he, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that liveth so, that he casteth not his eyes upon God. For both our life and our death is dedicated to him, and for this cause Christ hath properly died, and not simply, that we might eat this meat or that. 2 Hath respect to himself only, which the Hebrews utter after this sort, Doeth well to his own soul. 14:10 1 The conclusion: we must leave to God his right: and there fore in matters, which according as the conscience if affected, are either good or evil, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, to wit, that the weak should not judge the strong, because the weak do not know, that they which do not observe a day, and eat, observe it not to the Lord, and eat to the Lord, as the strong men know, that the weak which observe a day and eat not, observe the day to the Lord, and eat not to the Lord. 14:11 1 This is a form of an oath, proper to God only, for he and none but he liveth, and hath his being of himself. 2 Shall acknowledge me from God. 14:13 1 After that he hath concluded what is not to be done, he showeth what is to be done: to wit, we must take heed that we do not utterly cast down with abusing our liberty, our brother who is not yet strong. 2 He rebuketh by this way, these malicious judgers of others, which occupy their heads about nothing, but to find fault with their breth ren's life, whereas they should rather bestow their wits upon this, that they do not with their disdainfulness either cast their brethren clean down, or give them some offense. 14:14 1 The preventing of an objection: It is true that the schoolmas tership of the Law is taken away by the benefit of Christ, to such as know it, but yet notwithstanding we have to consider in the use of this liberty what is expedient, that we may have regard of our weak brother, seeing that our liberty is not lost thereby. 2 By the Spirit of the Lord Jesus, or by the Lord Jesus, who I am sure brake down the wall at his coming. 3 By nature. 14:15 1 It is the part of a cruel mind to make more account of meat, than of our brother's salvation. Which thing they do, that presume to eat with offense of any brother, and so give him occasion to go back from the Gospel. 2 Another argument: We must follow Christ's example: who was so far from destroying the weak with meat, that he gave his life for them.