# verses

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<n>Fourthly, he plainly teaches us that we will certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not this way at the beginning: but as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so will it at length be restored with the elect.</n>For the earnest expectation of the <n>All this world.</n> creature waiteth for the manifestation of the sons of God.


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For the creature was made subject to <n>Is subject to a vanishing and disappearing state.</n> vanity, not <n>Not by their natural inclination.</n> willingly, but by reason <n>That they should obey the Creator's commandment, whom it pleased to show by their sickly state, how greatly he was displeased with man.</n> of him who hath subjected [the same] in <n>God would not make the world subject to be cursed forever because of the sin of man, but gave it hope that it would be restored.</n> hope,


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Because the creature itself also shall be delivered from the <n>From the corruption which they are now subject to, they will be delivered and changed into the blessed state of incorruption, which will be revealed when the sons of God will be advanced to glory.</n> bondage of corruption into the glorious liberty of the children of God.


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For we know that the whole creation groaneth and <n>By this word is meant not only exceeding sorrow, but also the fruit that follows from it.</n> travaileth in pain together until now.


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<n>Fifthly, if the rest of the world looks for a restoring, groaning as it were for it and that not in vain, let us also sigh, indeed, let us be more certainly persuaded of our redemption to come, for we already have the first fruits of the Spirit.</n>And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within <n>Even from the bottom of our hearts.</n> ourselves, waiting for the adoption, [to wit], <n>The last restoring, which will be the accomplishment of our adoption.</n> the redemption of our body.


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<n>Sixthly, hope is necessarily joined with faith: seeing then that we believe those things which we are not yet in possession of, and hope does not refer to the thing that is present, we must therefore hope and patiently wait for that which we believe will come to pass.</n>For we are saved by hope: but <n>This is spoken by the figure of speech metonymy, that is, «hope», which stands for that which is hoped for.</n> hope that is seen is not hope: for what a man seeth, why doth he yet hope for?


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<n>Seventhly, there is no reason why we should faint under the burden of afflictions, seeing that prayers minister to us a most sure help: which cannot be frustrated, seeing that they proceed from the Spirit of God who dwells in us.</n>Likewise the Spirit also <n>Bears our burden, as it were, so that we do not faint under it.</n> helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh <n>Incites us to pray, and tells us as it were within, what we will say, and how we will speak.</n> intercession for us with groanings which cannot be uttered.


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And he that searcheth the hearts knoweth what [is] the <n>What sighs and sobs proceed from the impulse of his Spirit.</n> mind of the Spirit, because he maketh intercession for the saints <n>Because he teaches the godly to pray according to God's will.</n> according to [the will of] God.


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<n>Eighthly, we are not afflicted, either by chance or to our harm, but by God's providence for our great profit: who as he chose us from the beginning, so has he predestined us to be made similar to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross.</n>And we know that <n>Not only afflictions, but whatever else.</n> all things work together for good to them that love God, to them who are the called according to [his] <n>He calls that «purpose» which God has from everlasting appointed with himself, according to his good will and pleasure.</n> purpose.


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For those which hee knewe before, he also predestinate to bee made like to the image of his Sonne, that hee might be the first borne among many brethren.


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Moreover whom he did <n>He uses the past tense for the present time, as the Hebrews use, who sometimes describe something that is to come by using the past tense, to signify the certainty of it: and he also is referring to God's continual working.</n> predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.


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<n>Ninethly, we have no reason to fear that the Lord will not give us whatever is profitable for us, seeing that he has not spared his own Son to save us.</n>What shall we then say to these things? If God [be] for us, who [can be] against us?


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He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely <n>Give us freely.</n> give us all things?


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<n>A most glorious and comfortable conclusion of the whole second part of this epistle, that is of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolves us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defence of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might cause us to fear, as though we might fall from the love of God, with which he loves us in Christ? Surely nothing, seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith.</n>Who shall lay any thing to the charge of God's elect? [It is] <n>Who pronounces us not only guiltless, but also perfectly just in his Son.</n> God that justifieth.


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Who shall condemne? it is Christ which is dead, yea, or rather, which is risen againe, who is also at the right hand of God, and maketh request also for vs.


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Who shall separate us from the love of <n>With which Christ loves us.</n> Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?


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As it is written, For thy sake are we killed all day long: we are counted as sheepe for the slaughter.


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<n>We not only overcome so great and many miseries and calamities, but are also more than conquerors in all of them.</n>Nay, in all these things we are more than conquerors through him that loved us.


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For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,


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Nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God, which is in Christ Iesus our Lord.


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I say <n>The third part of this epistle, which goes to the twelfth chapter, in which Paul ascends to the higher causes of faith: and first of all, because he purposed to speak much of the casting off of the Jews, he uses a declaration, saying by a double or triple oath, and by witnessing of his great desire towards their salvation, his singular love towards them, and in addition granting to them all their privileges.</n> the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,


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For I could wish that myself were <n>The apostle loved his brethren so completely that if it had been possible he would have been ready to have redeemed the castaways of the Israelites with the loss of his own soul forever: for this word «accursed» signifies as much in this place.</n> accursed from Christ for my brethren, my kinsmen according to the <n>Being brethren by flesh, as from one nation and country.</n> flesh:


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Who are Israelites; to whom [pertaineth] the adoption, and the <n>The ark of the covenant, which was a token of God's presence.</n> glory, and the <n>The tables of the covenant, and this is spoken by the figure of speech metonymy.</n> covenants, and the giving of the <n>Of the judicial law.</n> law, and the <n>The ceremonial law.</n> service [of God], and the <n>Which were made to Abraham and to his posterity.</n> promises;


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Whose [are] the fathers, and of whom as concerning the flesh Christ [came], <n>Or, «who is God over all, blessed for ever.» A most manifest testimony of the Godhead and divinity of Christ.</n> who is over all, God blessed for ever. Amen.


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<n>He enters into the handling of predestination, by means of presenting an objection: How may it be that Israel is cast off, and that in addition we must also make the covenant which God made with Abraham and his seed, frustrated and void? He answers therefore that God's word is true, although Israel is cast off: for the election of the people of Israel is so general and common, that nonetheless the same God chooses by his secret council those as it pleases him. So then this is the proposition and state of this treatise: the grace of salvation is offered generally in such a way, that in spite of how it is offered, the efficacy of it pertains only to the elect.</n>Not as though the word of God hath taken none effect. For they [are] not all <n>Israel in the first place, is taken for Jacob: and in the second, for the Israelites.</n> Israel, which are of Israel:


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Neither, because they are the seed of Abraham, [are they] all children: <n>The first proof is taken from the example of Abraham's own house, in which Isaac only was considered the son, and that by God's ordinance: although Ishmael also was born of Abraham, and circumcised before Isaac.</n> but, In <n>Isaac will be your true and natural son, and therefore heir of the blessing.</n> Isaac shall thy seed be called.


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<n>A general application of the former proof or example.</n>That is, They which are the children of the <n>Who are born of Abraham by the course of nature.</n> flesh, these [are] not the children of God: but the children of the <n>Who are born by virtue of the promise.</n> promise are counted for the seed.


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<n>A reason of that application: because Isaac was born by the power of the promise, and therefore he was not chosen, no, he was not at all, except by the free will of God: by which it follows that the promise is the fountain of predestination, and not the flesh, from which promise the particular election proceeds, that is, that the elect are born elect, and not that they are first born, and then after elected, by God who predestinates.</n>For this [is] the word of promise, At this time will I come, and Sara shall have a son.


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<n>Another strong and persuasive proof taken from the example of Esau and Jacob, who were both born of the same Isaac, who was the son of promise of one mother, and were born at the same time, and not at different times as Ishmael and Isaac were: and yet nonetheless, as Esau was cast off, only Jacob was chosen: and that before their birth, that neither any goodness of Jacob's might be thought to be the cause of his election, neither any wickedness of Esau to be the cause of his casting away.</n>And not only [this]; but when Rebecca also had conceived by one, [even] by our father Isaac;


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(For [the children] being not yet born, neither having done any good or evil, that the <n>God's decree which proceeds from only his good will, by which it pleases him to choose one, and refuse the other.</n> purpose of God according to election might <n>Paul does not say, «might be made», but «being made might remain». Therefore they are deceived who make foreseen faith the cause of election, and foreknown infidelity the cause of reprobation.</n> stand, not of works, but of him that calleth;)


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<n>He proves the casting away of Esau in that he was made servant to his brother: and proves the choosing of Jacob in that he was made lord of his brother, although his brother was the first begotten. And in order that no man might take what God had said, and refer it to external things, the apostle shows out of Malachi, who is a good interpreter of Moses, that the servitude of Esau was joined with the hatred of God, and the lordship of Jacob with the love of God.</n>It was said unto her, The elder shall serve the younger.


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<n>The first objection: if God loves or hates without any consideration of worthiness or unworthiness, then is he unjust, because he may love those who are unworthy, and hate those who are worthy? The apostle detests this blasphemy, and afterward responds to it in depth, point by point.</n>What shall we say then? [Is there] <n>Man knows no other causes of love or hatred, but those that are in the persons, and thereupon this objection arises.</n> unrighteousness with God? God forbid.


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<n>He answers first with regard to those who are chosen to salvation, in the choosing of whom he denies that God may seem unjust, although he chooses and predestinates to salvation those that are not yet born, without any respect of worthiness: because he does not bring the chosen to the appointed end except by the means of his mercy, which is a cause discussed under predestination. Now mercy presupposes misery, and again, misery presupposes sin or voluntary corruption of mankind, and corruption presupposes a pure and perfect creation. Moreover, mercy is shown by her degrees: that is, by calling, by faith, by justification and sanctification, so that at length we come to glorification, as the apostle will show afterwards. Now all these things orderly following the purpose of God, do clearly prove that he can by no means seem unjust in loving and saving his.</n>For he saith to Moses, I will <n>I will be merciful and favourable to whom I wish to be favourable.</n> have mercy on whom I will have mercy, and I will have <n>I will have compassion on whoever I wish to have compassion.</n> compassion on whom I will have compassion.


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<n>The conclusion of the answer: therefore God is not unjust in choosing and saving from his free goodness, such as it pleases him: as he also answered Moses when he prayed for all of the people.</n>So then [it is] not of him that <n>By «will» he means the thought and endeavour of heart, and by «running», good works, to neither of which he gives the praise, but only to the mercy of God.</n> willeth, nor of him that runneth, but of God that sheweth mercy.


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<n>Now he answers concerning the reprobate, or those whom God hates who are not yet born, and has appointed to destruction, without any respect of unworthiness. And first of all he proves this to be true, by alleging the testimony of God himself concerning Pharaoh, whom he stirred up to this purpose, that he might be glorified in Pharaoh's hardening and just punishing.</n>For the <n>God speaks unto Pharaoh in the scripture, or, the scripture in talking about God, in this way talks to Pharaoh.</n> scripture saith unto Pharaoh, Even for this same purpose have I <n>Brought you into this world.</n> raised thee up, that I might <n>Secondly, he brings the goal of God's counsel, to show that there is no unrighteousness in him. Now the main goal is not properly and simply the destruction of the wicked, but God's glory which appears in their rightful punishment.</n> shew my power in thee, and that my name might be declared throughout all the earth.


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<n>A conclusion of the full answer to the first objection: therefore seeing that God does not save those whom he freely chose according to his good will and pleasure, but by justifying and sanctifying them by his grace, his counsels in saving them cannot seem unjust. And again, there is not injustice in the everlasting counsel of God, with regard to the destruction of those whom he lifts to destroy, because he hardens before he destroys: therefore the third answer for the maintenance of God's justice in the everlasting counsel of reprobation, consists in this word «hardening»: which nonetheless he concealed in the former verse, because the history of Pharaoh was well known. But the force of the word is great, for hardening, which is set against «mercy», presupposes the same things that mercy did, that is, a voluntary corruption, in which the reprobate are hardened: and again, corruption presupposes a perfect state of creation. Moreover, this hardening also is voluntary, for God hardens in such a way, being offended with corruption, that he uses their own will whom he hardens, for the executing of that judgment. Then follow the fruits of hardening, that is, unbelief and sin, which are the true and proper causes of the condemnation of the reprobate. Why does he then appoint to destruction? Because he wishes: why does he harden? Because they are corrupt: why does he condemn? Because they are sinners. Where then is unrighteousness? Nay, if he would destroy all after this manner, to whom would he do injury?</n>Therefore hath he mercy on whom he <n>Whom it pleased him to appoint, to show his favour upon.</n> will [have mercy], and whom he will he hardeneth.


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<n>Another objection, but only for the reprobate, rising upon the former answer. If God appoints to everlasting destruction, such as he wishes, and if that which he has decreed cannot be hindered nor withstood, how does he justly condemn those who perish by his will?</n>Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?


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<n>The apostle does not answer that it is not God's will, or that God does not either reject or elect according to his pleasure, which thing the wicked call blasphemy, but he rather grants his adversary both the antecedents, that is, that it is God's will, and that is must of necessity so happen, yet he denies that God is therefore to be thought an unjust avenger of the wicked: for seeing that it appears by manifest proof that this is the will of God, and his doing, what impudency is it for man, who is but dust and ashes, to dispute with God, and as it were to call him into judgment? Now if any man say that the doubt is not so dissolved and answered, I answer, that there is no surer demonstration in any matter, because it is grounded upon this principle, that the will of God is the rule of righteousness.</n>Nay but, O man, who art thou that repliest against God? <n>An amplification of the former answer, taken from a comparison, by which it also appears that God's determinate counsel is set by Paul as the highest of all causes: so that it depends not in any way on the second causes, but rather shapes and directs them.</n> Shall the thing <n>This similitude agrees very properly to the first creation of mankind.</n> formed say to him that formed [it], Why hast thou made me thus?


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<n>Alluding to the creation of Adam, he compares mankind not yet made (but who are in the creators mind) to a lump of clay: who afterwards God made, and daily makes, according as he purposed from everlasting, both such as should be elect, and such as should be reprobate, as also this word «make» declares.</n>Hath not the potter power over the clay, of the same lump to make one <n>Whereas in the objection propounded, mention was only made of vessels to dishonour, yet he speaks of the others also in this answer, because he proves the Creator to be just in either of them.</n> vessel unto <n>To honest uses.</n> honour, and another unto <n>Seeing then, that in the name of dishonour the shame of everlasting death is signified, those agree with Paul, who say that some are made by God for most just destruction: and they that are offended with this kind of speech betray their own folly.</n> dishonour?


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<n>The second answer is this, that God, moreover and besides that he justly decrees whatever he decrees, uses that moderation in executing his decrees, as is declared his singular mercifulness even in the reprobate, in that he endures them a long time, and permits them to enjoy many and singular benefits, until at length he justly condemns them: and that to good end and purpose, that is, to show himself to be an enemy and avenger of wickedness, that it may appear what power he has by these severe judgments, and finally by comparison of contraries to set forth indeed, how great his mercy is towards the elect.</n>[What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the <n>By vessels, the Hebrews understand all types of instruments.</n> vessels of wrath fitted to <n>Therefore again, we may say with Paul, that some men are made by God the creator for destruction.</n> destruction:


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And that he might make known the <n>The unmeasurable and marvellous greatness.</n> riches of his glory on the vessels of mercy, which he had afore prepared unto glory,


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<n>Having established the doctrine of the eternal predestination of God on both parts, that is, on the part of the reprobate as well as of the elect, he comes now to show its use, teaching us that we ought not to seek its testimony in the secret counsel of God, but by the calling which is made manifest, and set forth in the Church, propounding to us the example of the Jews and Gentiles, that the doctrine may be better perceived.</n>Even us, whom he hath called, not of the <n>He does not say that each and every one of the Jews are called, but some of the Jews, and some of the Gentiles.</n> Jews only, but also of the Gentiles?


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<n>Our vocation or calling is free, and of grace, even as our predestination is: and therefore there is no reason why either our own unworthiness, or the unworthiness of our ancestors should cause us to think that we are not the elect and chosen of God, if we are called by him, and so embrace through faith the salvation that is offered us.</n>As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.


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And it shalbe in the place where it was said vnto them, Ye are not my people, that there they shalbe called, The children of the liuing God.


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<n>Contrary to this, neither any outward general calling, neither any worthiness of our ancestors, is a sufficient witness of election, unless by faith and belief we answer God's calling: which thing came to pass in the Jews, as the Lord had foretold.</n>Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:


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For he will finish the work, and cut [it] <n>God chooses and goes about to reduce the unkind and unthankful people to a very small number.</n> short in righteousness: because a short work will the Lord make upon the earth.


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And as Esaias said before, Except the Lord of <n>Armies, by which word the greatest power that exists is attributed to God.</n> Sabaoth had left us a <n>Even as very few.</n> seed, we had been as Sodoma, and been made like unto Gomorrha.


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<n>The declaration and manifestation of our election is our calling apprehended by faith, as it came to pass in the Gentiles.</n>What shall we say then? That the Gentiles, which followed <n>So then, the Gentiles had no works to prepare and procure God's mercy before hand: and that the Gentiles attained to that which they did not seek, the mercy of God is to be thanked for it: and in that the Jews did not attain that which they sought after, they can only thank themselves, because they did not seek for it in the proper way.</n> not after righteousness, have attained to righteousness, even the righteousness which is of faith.


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<n>The pride of men is the reason that they reject their calling, so that the cause of their damnation need not to be sought for in any other place but themselves.</n>But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.


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Wherefore? Because [they sought it] not by faith, but as it were by the <n>Seeking to attain righteousness, they followed the law of righteousness.</n> works of the law. For they stumbled at that stumblingstone;


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As it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall: and euery one that beleeueth in him, shall not be ashamed.


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Brethren, <n>Purposing to set forth in the Jews an example of marvellous obstinacy, he uses this declaration.</n> my heart's desire and prayer to God for Israel is, that they might be saved.


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<n>The first entrance into the calling to salvation, is to renounce our own righteousness by faith, which God freely offers us in the Gospel.</n>For they <n>The ignorance of the law (which we ought to know) does not excuse anyone before God, especially those that are of his household.</n> being ignorant of God's righteousness, and going about to <n>Ignorance always has pride associated with it.</n> establish their own righteousness, have not submitted themselves unto the righteousness of God.


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<n>The proof: the law itself points to Christ, that those who believe in him should be saved. Therefore the calling to salvation by the works of the law, is vain and foolish: but Christ is offered for salvation to every believer.</n>For Christ [is] the <n>The end of the law is to justify those that keep the law: but seeing that we do not observe the law through the fault of our flesh, we do not attain this end: but Christ heals this disease, for he fulfils the law for us.</n> end of the law for righteousness to <n>Not only to the Jews, but also to the Gentiles.</n> every one that believeth.


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<n>That the law is points to Christ and is inclined to him is manifestly proved, because it propounds such a condition as can be and is fulfilled, by none but Christ alone: which being imputed to us by faith, our conscience is quieted, so that now no man can ask, «Who can ascend up into heaven, or bring us from hell?», seeing that the gospel teaches that both of these is done by Christ and that for their sake's, who with true faith embrace him who calls them.</n>For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.


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But the righteousness which is of faith speaketh on this wise, <n>Do not think to yourself, as men that are doubting do.</n> Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above]:)


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<n>Calling comes by the word preached.</n>But what saith it? The <n>By «word», Moses understood the law which the Lord proclaimed with his own voice: and Paul applied it to the preaching of the Gospel, which was the perfection of the law.</n> word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;


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<n>That is indeed true faith which is settled not only in the head, but also in the heart of man, of which we also give testimony by our outward life, and which serves Christ as our one and only Saviour, even as he sets forth himself in his word.</n>That if thou shalt <n>If you profess plainly, sincerely, and openly, that you take Jesus alone to be thy Lord and Saviour.</n> confess with thy mouth the Lord Jesus, and shalt believe in thine heart that <n>The Father, who is said to have raised the Son from the dead: and this is not spoken to exclude the divinity of the Son, but to set forth the Father's plan, with regard to our redemption in the resurrection of the Son.</n> God hath raised him from the dead, thou shalt be saved.


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For with the heart man <n>Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession in the way to come to salvation, it follows that faith is also said to save.</n> believeth unto righteousness; and with the mouth confession is made unto salvation.


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<n>Now he proves the other part which he propounded before in the fourth verse, that is, that Christ calls whoever he wishes without any difference, and this confirms by a twofold testimony, (Rom_10:4).</n>For the scripture saith, Whosoever <n>To believe in God is to yield and consent to God's promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us, from which arises a sure trust.</n> believeth on him shall not be ashamed.


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For there is no difference betweene the Iewe and the Grecian: for he that is Lorde ouer all, is rich vnto all, that call on him.


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<n>True calling upon the name of God is the testimony of true faith, and true faith of true vocation or calling, and true calling of true election.</n>For whosoever shall call upon the name of the Lord shall be saved.


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How then shall they call on him in whom they have not believed? <n>That is, true faith, which seeks God in his word, and that preached: and this preaching God has appointed in the Church.</n> and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?


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And how shall they preach, except they be sent? as it is written, Howe beautifull are the feete of them which bring glad tidings of peace, and bring glad tidings of good things!


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<n>Wherever faith is, there is also the word, but not the opposite, namely, wherever the word is, there may not necessarily be faith: for many refuse and reject the word.</n>But they have not <n>He says this because of the Jews.</n> all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?


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<n>A conclusion of the former discussion: we must ascend from faith to our calling, for by our calling we came to the testimony of our election.</n>So then faith [cometh] by hearing, and hearing by the <n>By God's commandment.</n> word of God.


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<n>An objection: if calling is a testimony of election, were not the Jews called? Why should I not grant that, says the apostle, seeing that there is no nation which has not been called? Much less can I say that the Jews were not called.</n>But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.


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<n>The defender and maintainer of the Jew's cause goes on still to ask whether the Jews also did not know God, the one who called them. Isaiah, says the apostle, denies it: and witnesses that the Gospel was taken from them and given to the Gentiles, because the Jews rejected it. In addition the apostle teaches that the outward and universal calling, which is set forth by the creation of the world, is not sufficient for the knowledge of God: indeed, and that the particular calling also which is by the preaching of the word of God, is of itself of little or no efficacy, unless it is apprehended or laid hold of by faith, which is the gift of God: otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance.</n>But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [n]<n>He calls all profane people «[them that are] no people», as they are not said to live but to die, who are appointed for everlasting condemnation.</n> [them that are] no people, [and] by a foolish nation I will anger you.


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But Esaias is very <n>Speaks without fear.</n> bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.


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And vnto Israel hee sayth, All the day long haue I stretched foorth mine hand vnto a disobedient, and gainesaying people.


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I say then, <n>Now the apostle shows how this doctrine is to be applied to others, remaining still in his propounded cause. Therefore he teaches us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of individual persons, whether they are of the number of the elect or not.</n> Hath God cast away his people? God forbid. For <n>The first proof: I am a Jew, and yet elected, therefore we may and ought fully to be sure of our election, as has been said before: but of another man's we cannot be so certainly sure, and yet ours may cause us to hope well of others.</n> I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.


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<n>The second proof: because God is faithful in his league or covenant, even though men are unfaithful: so then, seeing that God has said that he will be the God of his own to a thousand generations, we must take heed that we do not think that the whole race and offspring is cast off, by reason of the unbelief of a few, but rather that we hope well of every member of the Church.</n>God hath not cast away his people which he <n>Whom he loved and chose from eternity past.</n> foreknew. <n>The third proof taken from the answer that was made to Elijah: even then also, when there appeared openly to the face of the world no elect, yet God knew his elect and chosen, and also that they were a great amount and number. Whereupon this also is concluded, that we ought not rashly to pronounce of any that he is a reprobate, seeing that the Church is often brought to that state, that even the most watchful and sharp-sighted pastors, think that it is completely extinct and put out.</n> Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,


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Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?


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But what saith the answer of God unto him? I have <n>He speaks of remnants and reserved people who were chosen from everlasting, and not of remnants that should be chosen afterwards: for they are not chosen, because they were not idolaters: but rather they were not idolaters, because they were chosen and elect.</n> reserved to myself seven thousand men, who have not bowed the knee to [the image of] <n>«Baal» signifies as much as «master» or «patron», or one in whose power another is, which name the idolaters in this day give their idols, naming them «patrons», and «patronesses» or «ladies».</n> Baal.


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Even so then at this present time also there is a remnant according to the <n>The election of grace is not that by which men chose grace, but by which God chose us of his grace and goodness.</n> election of grace.


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<n>Even though all are not elect and chosen, yet let those that are elected remember that they are freely chosen: and let those that stubbornly refuse the grace and free mercy of God impute it to themselves.</n>And if by grace, then [is it] <n>This saying demolishes the doctrine of all kinds and manner of works, by which our justifiers of themselves teach that works are either wholly or partly the cause of our justification.</n> no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.


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What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were <n>See (Mar_3:5).</n> blinded


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<n>And yet this hardness of heart does not come except by God's just decree and judgment, and yet without fault, when he so punishes the unthankful by taking from them all sense and perseverance and by doubling their darkness, that the benefits of God which are offered to them, do result in their just destruction.</n>(According as it is written, God hath given them the spirit of <n>A very sound sleep, which takes away all sense.</n> slumber, eyes that they <n>That is, eyes unfit to see.</n> should not see, and ears that they should not hear;) unto this day.


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And David saith, <n>As unhappy birds are enticed by that which is their sustenance, and then killed, and so did that thing turn to the Jew's destruction, out of which they sought life, that is, the law of God, for the preposterous zeal of which they refused the Gospel.</n> Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:


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<n>God appointed this casting off of the Jews, that it might be an occasion to call the Gentiles: and again might turn this calling of the Gentiles, to be an occasion to restore the Jews, that is, that they being inflamed and provoked by jealousy of the Gentiles, then might themselves at length embrace the Gospel. And by this we may learn that the severity of God serves for the setting forth of his glory as well as his mercy does, and also that God prepares himself a way to show mercy by his severity: so that we ought not rashly to despair of any man, nor proudly triumph over other men, but rather provoke them to a holy jealousy, that God may be glorified in them also.</n>I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.


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Now if the fall of them [be] the <n>By «riches» he means the knowledge of the Gospel to everlasting life: and by the «world», all nations dispersed throughout the whole world.</n> riches of the world, and the diminishing of them the riches of the Gentiles; how much more their <n>Of the Jews, when the whole nation without exception will come to Christ.</n> fulness?


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<n>He witnesses by his own example, that he goes before all others in this regard.</n>For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, <n>I make noble and famous.</n> I magnify mine office:


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To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.


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For if the casting away of them [be] the reconciling of the world, what [shall] the receiving [of them be], <n>It will come to pass that when the Jews come to the Gospel, the world will as it were come to life again, and rise up from death to life.</n> but life from the dead?


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<n>The nation of the Jews being considered in their head and root, that is, in Abraham, is holy, although many of the branches are cut off. Therefore in judging of our brethren, we must not dwell on their unworthiness, to think that they are at once all cast off, but we ought to consider the root of the covenant, and rather go back to their ancestors who were faithful, that we may know that the blessing of the covenant rests in some of their posterity, as we also find proof here in ourselves.</n>For if the <n>He alludes to the first fruits of those loaves, by the offering of which the whole crop of corn was sanctified, and they might use the rest of the crop for that year with good conscience.</n> firstfruit [be] holy, the lump [is] also [holy]: and if the root <n>Abraham.</n> [be] holy, so [are] the branches.


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<n>There is no reason why the Gentiles who have obtained mercy, should triumph over the Jews who condemn the grace of God, seeing they are grafted in place of the Jews. But let them rather take heed, that also in them is not found that which is worthily condemned in the Jews. And from this also the general doctrine may be gathered and taken, that we ought to be zealous for God's glory, even in regards to our neighbours: and we should be very far from bragging and glorying because we are preferred before others by a singular grace.</n>And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in <n>In place of those branches which are broken off.</n> among them, and with them <n>It is against the common manner of farming, that the barren juice of the young shoot is changed with the juice of the good tree.</n> partakest of the root and fatness of the olive tree;


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<n>We may rejoice in the Lord, but in such a way that we do not despise the Jews, whom we ought rather to encourage to join in the good battle with us.</n>Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.


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Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but <n>See that you stand in awe of God modestly, and carefully.</n> fear:


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For if God spared not the <n>He calls them natural, not because they had any holiness by nature, but because they were born of those whom the Lord set apart for himself from other nations, by his league and covenant which he freely made with them.</n> natural branches, [take heed] lest he also spare not thee.


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<n>Seeing that the matter itself declares that election comes not by inheritance (although the fault is in men, and not in God, why the blessing of God is not perpetual) we must take good heed that those things are not found in ourselves, which we think blameworthy in others, for the election is sure, but those that are truly elect and ingrafted, are not proud in themselves with contempt of others, but with due reverence to God, and love towards their neighbour, run to the mark which is set before them.</n>Behold therefore the <n>The tender and loving heart.</n> goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in [his] <n>In that state which God's bountifulness has advanced you to: and we must mark here that he is not speaking of the election of every individual man, which remains steadfast forever, but of the election of the whole nation.</n> goodness: otherwise thou also shalt be cut off.


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<n>Many are now for a season cut off, that is, are without the root, who in their time will be grafted in: and again there are a great number who after a certain manner, and with regard to the outward show seem to be ingrafted, who nonetheless through their own fault afterwards are cut off, and completely cast away: which thing is especially to be considered in nations and peoples, as in the Gentiles and Jews.</n>And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.


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For if thou wert cut out of the olive tree which is wild by <n>Understand nature, not as it was first made, but as it was corrupted in Adam, and so passed on from him to his posterity.</n> nature, and wert graffed contrary to nature into a <n>Into the people of the Jews, whom God had sanctified only by his grace: and he speaks of the whole nation, not of any one part.</n> good olive tree: how much more shall these, which be the natural [branches], be graffed into their own olive tree?


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<n>The blindness of the Jews is neither so universal that the Lord has no elect in that nation, neither will it be continual: for there will be a time in which they also (as the prophets have foretold) will effectually embrace that which they now so stubbornly for the most part reject and refuse.</n>For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your <n>That you are not proud within yourselves.</n> own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be <n>Into the Church.</n> come in.


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And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.


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<n>Again, that he may join the Jews and Gentiles together as it were in one body, and especially may teach what duty the Gentiles owe to the Jews, he emphasises, that the nation of the Jews is not utterly cast off without hope of recovery.</n>As concerning the <n>Since they do not receive it.</n> gospel, [they are] enemies for your sakes: but as touching the <n>In that God does not give them what they deserve, but what he promised to Abraham.</n> election, [they are] beloved for the fathers' sakes.


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<n>The reason or proof: because the covenant made with that nation of everlasting life cannot be frustrated or in vain.</n>For the gifts and calling of God [are] without repentance.


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<n>Another reason: because even though they who are hardened are worthily punished, yet this stubbornness of the Jews has not so that there would be a hatred of that nation, but so that an entry might be as it were opened to bring in the Gentiles, and afterward the Jews being inflamed with jealousy of that mercy which is shown to the Gentiles might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles 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.</n>For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:


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Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.


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For God hath concluded them <n>Both Jews and Gentiles.</n> all in unbelief, that he might have mercy upon all.


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<n>The apostle cries out as one astonished with this wonderful wisdom of God, which he teaches us to revere in a religious manner, and not curiously and profanely to be searched beyond the boundary of that which God has revealed unto us.</n>O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his <n>The course that he holds in governing all things both generally and particularly.</n> judgments, and his <n>The order of his counsels and doings.</n> ways past finding out!


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<n>He bridles the wicked boldness of man in three ways: firstly, because God is above all most wise, and therefore it is very absurd and plainly godless to measure him by our folly. Secondly, because he is debtor to no man, and therefore no man can complain of injury done to him. Thirdly, because all things are made for his glory, and therefore we must ascribe all things to his glory, much less may we contend and debate the matter with him.</n>For who hath known the mind of the Lord? or who hath been his counsellor?


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Or who hath <n>This saying overthrows the doctrine of foreseen works and merits.</n> first given to him, and it shall be recompensed unto him again?


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For of him, and through him, and to <n>That is, for God, to whose glory all things are ascribed, not only things that were made, but especially his new works which he works in his elect.</n> him, [are] all things: to whom [be] glory for ever. Amen.


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I beseech <n>The fourth part of this epistle, which after the finishing of the principal points of Christian doctrine, consists in the declaring of precepts of the Christian life. And first of all he gives general precepts and grounds: the principal of which is this, that every man consecrate himself wholly to the spiritual service of God, and do as it were sacrifice himself, trusting the grace of God.</n> you therefore, brethren, <n>By this preface he shows that God's glory is the utmost goal of everything we do.</n> by the mercies of God, that ye <n>In times past the sacrifices were presented before the altar: but now the altar is everywhere.</n> present your <n>Yourselves: in times past other bodies besides our own, but now our own must be offered.</n> bodies a <n>In times past, dead sacrifices were offered, but now we must offer those which have the spirit of life in them.</n> living sacrifice, holy, acceptable unto God, [which is] your <n>Spiritual.</n> reasonable service.


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<n>The second precept is this, that we do not take other men's opinions or conduct as a rule for life, but that we wholly renounce this world, and set before us as our mark the will of God as is manifested and revealed to us in his word.</n>And be not conformed to this world: but be ye transformed by the renewing of your <n>This is the reason that there is no room left for reason, which the heathen philosophers place as a queen in a castle, nor for man's free will, which the popish scholars dream of, because the mind must be renewed; (Eph_1:18; Eph_2:3; Eph_4:17; Col_1:21)</n> mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.


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<n>Thirdly, he admonishes us very earnestly that every man keep himself within the bounds of his calling, and that every man be wise according to the measure of grace that God has given him.</n>For I <n>I charge.</n> say, through the grace given unto me, to every man that is among you, not <n>That he does not please himself too much, as those do who persuade themselves they know more than they actually do.</n> to think [of himself] more highly than he ought to think; but to think <n>We will be sober if we do not take that upon us which we do not have, and if we do not brag of that which we do have.</n> soberly, according as God hath dealt to every man the measure of <n>By faith he means the knowledge of God in Christ, and the gifts which the Holy Spirit pours upon the faithful.</n> faith.


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<n>There are two reasons for the previous precept: the first is because God has not committed everything to be done by every man: and therefore he does backwardly, and unprofitably, and also to the great disservice of others, wearying himself and others, who passes the bounds of his calling: the second is because this diversity and inequality of vocations and gifts results in our being benefitted: seeing that this is therefore instituted and appointed, so that we should be bound one to another. From which it follows that no man ought to be grieved at this, seeing that the use of every private gift is common.</n>For as we have many members in one body, and all members have not the same office:


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<n>That which he spoke before in general, he applies particularly to the holy functions, in which men are in greater danger if they sin. And he divides them into two types: that is, into prophets and deacons: and again he divides the prophets into teachers and pastors. And of deacons he makes three types: that is, those who are to be (as it were) treasurers of the Church, whom he calls deacons in the most proper sense: the others to be the governors of discipline, who are called seniors or elders: the third, those who properly serve in the help of the poor, such as the widows.</n>Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the <n>That every man observe the measure of that which is revealed to him.</n> proportion of faith;


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Or ministry, [let us wait] on [our] ministering: or he that <n>Whose office is only to expound the scriptures.</n> teacheth, on teaching;


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Or he that <n>Who in other passages is called the «pastor».</n> exhorteth, on exhortation: he that <n>That is, the alms, that he distributes them faithfully, and without any favouritism.</n> giveth, [let him do it] with simplicity; he that <n>The elders of the church.</n> ruleth, with diligence; he that <n>Those that are occupied with the care of the poor must do it with cheerfulness, lest they add sorrow upon sorrow.</n> sheweth mercy, with cheerfulness.


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<n>Now he comes to the duties of the second table of the ten commandments, which he derives from charity, which is as it were the fountain of them all. And he defines Christian charity as sincerity, hatred of evil, earnest study of good things, good affection to help our neighbour, and whose final goal is the glory of God.</n>[Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.


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Not slothful in business; fervent in spirit; <n>This verse is well put, for it makes a distinction between Christian duties, and philosophical duties.</n> serving the Lord;


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<n>He reckons up different virtues together with their effects, that is, hope, patience in tribulation, evenness of mind, continuance in prayer, liberality towards the saints, hospitality, moderation of mind even in helping our enemies, feeling the same as others in their adversity as well as their prosperity, modesty, endeavouring to maintain honest agreement as much as we are able with all men, which cannot be extinguished by any man injuring us.</n>Rejoicing in hope; patient in tribulation; continuing instant in prayer;


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<n>A true rule of charity, that we feel for other men's wants as we do for our own, and having that feeling, to help them as much as we can.</n>Distributing to the <n>Not upon pleasures and needless duties, but upon necessary uses.</n> necessity of saints; given to hospitality.


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[Be] of the same mind one toward another. Mind not high things, but condescend to men of <n>There is nothing that disrupts harmony as much as seeking glory, when every man detests a base estate, and ambitiously seeks to be exalted.</n> low estate. Be not <n>Do not be puffed up with an opinion of your own wisdom.</n> wise in your own conceits.


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Dearely beloued, auenge not your selues, but giue place vnto wrath: for it is written, Vengeance is mine: I will repay, saith the Lord.


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Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap <n>In this manner Solomon points out the wrath of God which hangs over a man.</n> coals of fire on his head.


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Let <n>Now he distinctly shows what subjects owe to their magistrates, that is, obedience: from which he shows that no man is free: and the obedience we owe is such that it is not only due to the highest magistrate himself, but also even to the lowest, who has any office under him.</n> every <n>Indeed, though an apostle, though an evangelist, though a prophet; Chrysostom. Therefore the tyranny of the pope over all kingdoms must be thrown down to the ground.</n> soul be subject unto the higher <n>A reason taken from the nature of the thing itself: for to what purpose are they placed in higher degree, but in order that the inferiors should be subject to them?</n> powers. <n>Another argument of great force: because God is author of this order: so that those who are rebels ought to know that they make war with God himself: and because of this they purchase for themselves great misery and calamity.</n> For there is no power but of God: the powers that be are <n>Be distributed: for some are greater, some smaller.</n> ordained of God.


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Whosoeuer therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receiue to themselues condemnation.


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<n>The third argument, taken from the reason for which they were made, which is that they are to be most profitable: because God by this means preserves the good and bridles the wicked: by which words the magistrates themselves are put in mind of that duty which they owe to their subjects.</n>For rulers are not a terror to good works, but to the evil. <n>An excellent way to bear this yoke, not only without grief, but also with great profit.</n> Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:


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For he is the minister of God to thee for good. <n>God has armed the magistrate even with an avenging sword.</n> But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a <n>By whom God avenges the wicked.</n> revenger to [execute] wrath upon him that doeth evil.


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<n>The conclusion: we must obey the magistrate, not only for fear of punishment, but much more because (although the magistrate has no power over the conscience of man, yet seeing he is God's minister) he cannot be resisted by any good conscience.</n>Wherefore [ye] must needs be subject, not only for wrath, but <n>So far as we lawfully may: for if unlawful things are commanded to us, we must answer as Peter teaches us, «It is better to obey God than men.»</n> also for conscience sake.


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<n>He sums up the main thing, in which consists the obedience of subjects.</n>For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.


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Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom <n>Obedience, and that from the heart.</n> fear; honour to whom <n>Reverence, which (as we have reason) we must give to the magistrate.</n> honour.


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<n>He shows how very few judgments need to be executed, that is, if we so order our life as no man may justly require anything from us, besides only that which we owe one to another, by the perpetual law of charity.</n>Owe no man any thing, but to love one another: <n>He commends charity as a concise statement of the whole law.</n> for he that loveth another hath fulfilled the <n>Has not only done one commandment, but performed generally that which the law commands.</n> law.


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For this, Thou 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 <n>For the whole law commands nothing else but that we love God and our neighbour. But seeing that Paul speaks here of the duties we owe one to another, we must restrain this word «law» to the second table of the ten commandments.</n> briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.


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<n>An application taken from the circumstances of the time: which also itself puts us in mind of our duty, seeing that this remains, after which the darkness of ignorance and wicked affections by the knowledge of God's truth is driven out of us, that we order our life according to that certain and sure rule of all righteousness and honesty, being fully grounded upon the power of the Spirit of Christ.</n>And that, knowing the time, that now [it is] high time to awake out of sleep: for now [is] our salvation nearer than when we believed.


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The night is far spent, the day is <n>In other places we are said to be in the light, but yet so that it does not yet appear what we are, for as yet we see but as it were in the twilight.</n> at hand: let us therefore cast off the works <n>That kind of life which those lead that flee the light.</n> of darkness, and let us put on the armour of light.


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So that wee walke honestly, as in the day: not in gluttonie, and drunkennesse, neither in chambering and wantonnes, nor in strife and enuying.


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But <n>To put on Christ is to possess Christ, to have him in us, and us in him.</n> put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof].


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Him <n>Now he shows how we ought to behave ourselves toward our brethren in matters and things indifferent, who offend in the use of them not from malice or damnable superstition, but for lack of knowledge of the benefit of Christ. And thus he teaches 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.</n> that is weak in the faith <n>Do not for a matter or thing which is indifferent, and such a thing as you may do or not do, shun his company, but take him to you.</n> receive ye, [but] not to <n>To make him by your doubtful and uncertain disputations go away in more doubt than he came, or return back with a troubled conscience.</n> doubtful disputations.


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<n>He propounds for an example the difference of meats, which some thought was necessarily to be observed as a thing prescribed by the law (not knowing that it was taken away) whereas on the other hand those who had profited in the knowledge of the gospel knew well that this position of the law as the schoolmaster was abolished.</n>For one <n>Knows by faith.</n> believeth that he may eat all things: another, who is weak, eateth herbs.


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<n>In such a matter, says the apostle, let neither those who know their liberty proudly despise their weak brother, neither let the unlearned wickedly or perversely condemn that which they do not understand.</n>Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for <n>The first reason: because both he that eats and he that does not eat is nonetheless the member of Christ, neither he who does not eat can justly be condemned, neither he who eats be justly condemned: now the first proposition is declared in the sixth verse which follows (Rom_14:6).</n> God hath received him.


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<n>Another reason which depends upon the former: why the novice and more unlearned ought not to be condemned by the more experienced, as men without hope of salvation: because, says the apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he may also stand sure: therefore it belongs to God, and not to man, to pronounce the sentence of condemnation.</n>Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.


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<n>Another example of the difference of days according to the law.</n>One man esteemeth one day above another: another esteemeth every day [alike]. <n>He sets 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 profit daily, in order that they do not abuse the gift of God, or please themselves in their infirmity.</n> Let <n>That he may say in his conscience that he knows and is persuaded by Jesus Christ, that nothing is unclean of itself: and this persuasion must be grounded upon the word of God.</n> every man be fully persuaded in his own mind.


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<n>A reason taken from the nature of indifferent things, which a man may do with good conscience, and omit: for seeing that the difference of days and meats was appointed by God, how could those who as yet did not understand the abrogation of the law, and yet otherwise acknowledge Christ as their Saviour, with good conscience neglect that which they knew was commanded by God? And on the other hand, those who knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats: therefore, says the apostle in verse ten, «Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren nonetheless.» (Rom_14:10) Now if any man would apply this doctrine to our times and ages, let him know that the apostle speaks of indifferent things, and that those who thought them not to be indifferent, had a basis in the law, and were deceived by simple ignorance, and not from malice (for to such the apostle does not yield, no not for a moment) nor superstition, but by a religious fear of God.</n>He that <n>Precisely observes.</n> regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the <n>God will judge whether he does well or not: and therefore you should rather strive about this, how every one of you will be considered by God, than to think upon other men's doings.</n> Lord he doth not regard [it]. He that <n>He that makes no difference between meats.</n> eateth, eateth to the Lord, <n>So the apostle shows that he speaks of the faithful, both strong and weak: but what if we have to deal with the unfaithful? Then we must take heed of two things, as also is declared in the epistle to the Corinthians. The first is that we do not consider their superstition as something indifferent, as they did who sat down to eat meat in idol's temples: the second is that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher's store, and to eat it at home or at a private meal) we do not wound the conscience of our weak brother.</n> for he giveth God thanks; and he that eateth <n>He that does not touch meats which he considers to be unclean by the law.</n> not, to the Lord he eateth not, and giveth God thanks.


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<n>We must not rest, he says, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that lives in such a way that he does not cast his eyes upon God, for both our life and our death is dedicated to him, and for this cause Christ has properly died, and not simply that we might eat this meat or that.</n>For none of us liveth to <n>Has respect to himself only, which the Hebrews say in this manner, «Do well to his own soul.»</n> himself, and no man dieth to himself.


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For whether wee liue, we liue vnto the Lorde: or whether we die, we die vnto the Lorde: whether we liue therefore, or die, we are the Lords.


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For Christ therefore died and rose againe, and reuiued, that he might be Lord both of the dead and the quicke.


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<n>The conclusion: we must leave to God his right, and therefore in matters which are either good or evil according to the conscience of the individual, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, that is, that the weak should not judge the strong, because the weak do not know that those who 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 who observe a day and do not eat, observe the day to the Lord, and eat not to the Lord.</n>But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.


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For it is written, [As] I <n>This is a form of an oath, proper to God alone, for he and none but he lives, and has his being of himself.</n> live, saith the Lord, every knee shall bow to me, and every tongue shall <n>Will acknowledge be to be from God.</n> confess to God.


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<n>After he has concluded what is not to be done, he shows what is to be done: that is, we must take heed that we do not utterly abuse our liberty and cast down our brother who is not yet strong.</n>Let us not therefore judge one another any more: but judge <n>He rebukes along the way these malicious judgers of others who occupy their heads about nothing, but to find fault with their brethren's life, whereas they should rather focus their minds upon this, that they do not with disdainfulness either cast their brethren completely down, or give them any offence.</n> this rather, that no man put a stumblingblock or an occasion to fall in [his] brother's way.


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<n>The preventing of an objection: it is true that the right of the law to be schoolmaster is taken away by the benefit of Christ, to those who know it, but yet nonetheless we have to consider in the use of this liberty what is expedient, that we may have regard to our weak brother, seeing that our liberty is not lost in doing this.</n>I know, and am persuaded by the <n>By the Spirit of the Lord Jesus, or by the Lord Jesus, who broke down the wall at his coming.</n> Lord Jesus, that [there is] nothing unclean of <n>By nature.</n> itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean.


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But if thy brother be grieved with [thy] meat, now walkest thou not charitably. <n>It is the part of a cruel mind to make more account of meat than of our brother's salvation. Which thing those do who eat with the intent of giving offence to any brother, and so give him occasion to turn back from the Gospel.</n> Destroy not him with thy meat, for whom <n>Another argument: we must follow Christ's example: and Christ was so far from destroying the weak with meat that he gave his life for them.</n> Christ died.


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<n>Another argument: because by this means evil is spoken of the liberty of the gospel, as though it opens the way to attempt anything whatever, and gives us boldness to do all things.</n>Let not then your good be evil spoken of:


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<n>A general reason, and the foundation of the entire argument: the kingdom of heaven consists not in these outward things, but in the study of righteousness, and peace, and comfort of the Holy Spirit.</n>For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.


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For he that in <n>He that lives peaceably, and does righteously, through the Holy Spirit.</n> these things serveth Christ [is] acceptable to God, and approved of men.


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<n>A general conclusion: the use of this liberty, indeed, and our whole life, ought to be concerned with the edifying of one another, insomuch that we consider that thing unlawful, by reason of the offence of our brother, which is of itself pure and lawful.</n>Let us therefore follow after the things which make for peace, and things wherewith one may edify another.


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Destroy not the worke of God for meates sake: all things in deede are pure: but it is euill for the man which eateth with offence.


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It is good neither to eate flesh, nor to drinke wine, nor any thing whereby thy brother stumbleth, or is offended, or made weake.


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<n>He gives a double warning in these matters: one, which pertains to the strong, that he who has obtained a sure knowledge of this liberty, keep that treasure to the end that he may use it wisely and profitably, as has been said: the second, which respects the weak, that they do nothing rashly by other men's example with a wavering conscience, for it cannot be done without sin if we are not persuaded by the word of God that he likes and approves it.</n>Hast thou <n>He showed before in (Rom_14:14) what he means by faith, that is, for a man to be certain and without doubt in matters and things indifferent.</n> faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he <n>Embraces.</n> alloweth.


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And he that <n>Reasons with himself.</n> doubteth is damned if he eat, because [he eateth] not of faith: for whatsoever [is] not of faith is sin.


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We <n>Now the apostle reasons generally of tolerating or bearing with the weak by all means, in so far that it may be for their profit.</n> then that are strong ought to bear the infirmities of the weak, and not to <n>And despise others.</n> please ourselves.


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Let every one of us please [his] neighbour for [his] <n>For his profit and edification.</n> good to edification.


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<n>A confirmation taken from the example of Christ, who suffered all things, to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.</n>For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.


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<n>The preventing of an objection: such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our fathers we should in patience and hope bear one with another.</n>For whatsoever things were written <n>By Moses and the prophets.</n> aforetime were written for our learning, that we through patience and comfort of the <n>The scriptures are said to teach and comfort, because God uses them to teach and comfort his people with them.</n> scriptures might have hope.


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<n>We must take an example of patience from God: that both the weak and the strong, serving God with a mutual consent, may bring one another to God, as Christ also received us to himself, although we were ever so unworthy.</n>Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:


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That ye with one minde, and with one mouth may prayse God, euen the Father of our Lord Iesus Christ.


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Wherefore receive ye one another, as Christ also <n>He did not shun us, but received us of his own accord, to make us partakers of God's glory.</n> received us to the glory of God.


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<n>An applying of the example of Christ to the Jews, whom he granted this honour for the promises which he made to their fathers, although they were ever so unworthy, in that he executed the office of a minister among them with marvellous patience: therefore much less ought the Gentiles despise them for certain faults, whom the Son of God esteemed so much.</n>Now I say that Jesus Christ was a minister of the <n>Of the circumcised Jews, for as long as he lived, he never went out of their midst.</n> circumcision for the <n>That God might be seen to be true.</n> truth of God, to confirm the promises [made] unto the fathers:


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<n>An applying of the same to the Gentiles, whom also the Lord by his incomprehensible goodness had regard for, so that they are not to be condemned by the Jews as strangers.</n>And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will <n>I will openly confess and set forth your name.</n> confess to thee among the Gentiles, and sing unto thy name.


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And againe Esaias sayth, There shall be a roote of Iesse, and hee that shall rise to reigne ouer the Gentiles, in him shall the Gentiles trust.


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<n>He seals up as it were all the former treatise with prayers, wishing all that to be given them by the Lord, that he had commanded them.</n>Now the God of <n>In whom we hope.</n> hope fill you with <n>Abundantly and plentifully.</n> all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.


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<n>The conclusion of the epistle, in which he first excuses himself, that he has written somewhat at length to them, rather to warn them than to teach them, and that of necessity, by reason of his calling, which binds him in a special way to the Gentiles.</n>And I myself also am persuaded of you, my brethren, that <n>Of your own accord, and by yourselves.</n> ye also are full of goodness, filled with all knowledge, able also to admonish one another.


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Neuerthelesse, brethren, I haue somewhat boldly after a sort written vnto you, as one that putteth you in remembrance, through the grace that is giuen me of God,


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That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the <n>By the offering up of the Gentiles, he means the Gentiles themselves, whom he offered to God as a sacrifice.</n> offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.


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<n>He commends his apostleship highly by the effects, but yet in such a way that even though he speaks all things truly, he gives all the glory to God as the only author: and he does not do this for his own sake, but this rather, that men might doubt less of the truth of the doctrine which he propounds to them.</n>I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.


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For I will not dare to speak of any of those things which <n>Christ was so with me in all things, and by all means, that even if I had wanted to, yet I cannot say what he has done by me to bring the Gentiles to obey the gospel.</n> Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,


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Through <n>In the first place this word «mighty» signifies the force and working of the wonders in piercing men's minds: and in the latter, it signifies God's mighty power which was the worker of those wonders.</n> mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.


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Yea, so I enforced my selfe to preach the Gospel, not where Christ was named, lest I should haue built on another mans foundation.


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But as it is written, To whome hee was not spoken of, they shall see him, and they that heard not, shall vnderstand him.


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<n>He writes in general to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but in such a way that he does not swerve in the least way from the end of apostolic doctrine: for he declares nothing but that which appertains to his office, and is godly: and commending by a little digression as it were, the liberality of the churches of Macedonia, he modestly incites them to follow their godly deed.</n>For which cause also I have been much hindered from coming to you.


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But nowe seeing I haue no more place in these quarters, and also haue bene desirous many yeeres agone to come vnto you,


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When I shal take my iourney into Spaine, I will come to you: for I trust to see you in my iourney, and to be brought on my way thitherward by you, after that I haue bene somewhat filled with your company.


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But now I go unto Jerusalem to <n>Doing his duty for the saints, to carry to them that money which was gathered for their use.</n> minister unto the saints.


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For it hath pleased them of Macedonia and Achaia, to make a certaine distribution vnto the poore Saints which are at Hierusalem.


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<n>Alms are voluntary, but yet we at the same time owe these by the law of charity.</n>It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to <n>To serve their turns.</n> minister unto them in carnal things.


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When therefore I have performed this, and have <n>Performed it faithfully, and sealed it as it were with my ring.</n> sealed to them this <n>This money which was gathered for the use of the poor: and these alms are very fitly called fruit.</n> fruit, I will come by you into Spain.


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<n>He promises them through the blessing of God, not to come empty to them: and requiring of them the duty of prayers, he shows what thing we ought mainly to rest upon in all difficulties and adversities.</n>And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.


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Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the <n>For the mutual union, with which the Holy Spirit has united our hearts and minds together.</n> love of the Spirit, that ye strive together with me in [your] prayers to God for me;


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That I may be deliuered from them which are disobedient in Iudea, &amp; that my seruice which I haue to doe at Hierusalem, may be accepted of the Saintes,


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I <n>Having made an end of the whole discussion, he comes now to familiar commendations and salutations, and that to good consideration and purpose, that is, that the Romans might know who are most to be honoured and to be considered among them: and also whom they ought to set before them to follow: and therefore he attributes to every of them individual and singular testimonies.</n> commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:


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That ye receive her in the <n>For Christ's sake, which appropriately belongs to the Christians, for the heathen philosophers have a resemblance of the same virtues.</n> Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.


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(Which haue for my life laide downe their owne necke. Vnto whom not I onely giue thankes, but also all the Churches of the Gentiles.)


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Likewise [greet] the <n>The company of the faithful, for in so great a city as that was, there were different companies.</n> church that is in their house. Salute my wellbeloved Epaenetus, who is the <n>For he was the first of Achaia that believed in Christ: and this type of speech is an allusion to the ceremonies of the law.</n> firstfruits of Achaia unto Christ.


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Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in <n>Ingrafted by faith.</n> Christ before me.


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Salute Herodion my kinsman. Greete them which are of the friendes of Narcissus which are in the Lord.


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Salute Tryphena and Tryphosa, which women labour in the Lorde. Salute the beloued Persis, which woman hath laboured much in the Lord.


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Salute Philologus and Iulias, Nereas, and his sister, and Olympas, and all the Saintes which are with them.


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Salute one another with an holy <n>He calls that a holy kiss which proceeds from a heart that is full of that holy love: now this is to be understood as referring to the manner used in those days.</n> kiss. The churches of Christ salute you.


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<n>As by describing by name those who were worthy of commendation he sufficiently declared whom they ought to hear and follow, so does he now point out to them whom they ought to take heed of, yet he does not name them, because it was not necessary.</n>Now I beseech you, brethren, <n>Watchfully and diligently, as though you should scout for your enemies in a watch tower.</n> mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.


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For they that are such serve not our Lord Jesus Christ, but their own belly; and by <n>The word which he uses signifies a promising which accomplishes nothing, and if you hear any such, you may assure yourself that he who promises to you is more concerned about receiving from you than he is concerned about giving to you.</n> good words and fair speeches deceive the hearts of the simple.


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<n>Simplicity must be joined with wisdom.</n>For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you <n>Furnished with the knowledge of the truth and wisdom, so that you may embrace good things, and avoid evil, beware of the deceits and snares of false prophets, and resist them openly: and this place plainly destroys the papists faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believes, without further knowledge or examination what the matter is, or what ground it has: using these daily speeches, «We believe as our fathers believed, and we believe as the Church believes.»</n> wise unto that which is good, and <n>As men that know no way to deceive, much less deceive indeed.</n> simple concerning evil.


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<n>We must fight with a certain hope of victory.</n>And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen.


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<n>He adds salutations, partly to renew mutual friendship, and partly to the end that this epistle might be of some weight with the Romans, having the confirmation of so many that subscribed to it.</n>Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.


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Gains mine hoste, &amp; of the whole Church saluteth you. Erastus the steward of the citie saluteth you, and Quartus a brother.


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<n>Now taking his leave of them this third time, he wishes that to them, upon which all the force of the former doctrine depends.</n>The grace of our Lord Jesus Christ [be] with you all. Amen.


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<n>He sets forth the power and wisdom of God with great thanksgiving, which especially appears in the gospel, and makes mention also of the calling of the Gentiles, to confirm the Romans in the hope of this salvation.</n>Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the <n>That secret and hidden thing, that is to say, the calling of the Gentiles.</n> mystery, which was kept secret since the world began,


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But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, <n>Offered and exhibited to all nations to be known.</n> made known to all nations for the obedience of faith:


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To God, I say, only wise, be praise through Iesus Christ for euer. Amen. Written to the Romanes from Corinthus, and sent by Phebe, seruaunt of the Church, which is at Cenchrea.


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Paul, <n>The inscription of the epistle, in which he mainly tries to procure the good will of the Corinthians towards him, yet nonetheless in such a way that he always lets them know that he is the servant of God and not of men.</n> called [to be] an <n>If he is an apostle, then he must be heard, even though he sometimes sharply reprehends them, seeing he has not his own cause in hand, but is a messenger that brings the commandments of Christ.</n> apostle of Jesus Christ through the will of God, and <n>He has Sosthenes with himself, that this doctrine might be confirmed by two witnesses.</n> Sosthenes [our] brother,


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<n>It is a church of God, even though it has great faults in it, as it obeys those who admonish them.</n>Unto the church of God which is at Corinth, to them that are <n>A true definition of the universal church, which is:</n> sanctified in <n>The Father sanctifies us, that is to say, separates us from the wicked in giving us to his Son, that he may be in us, and we in him.</n> Christ Jesus, <n>Whom God by his gracious goodness and absolute love has separated for himself: or whom God has called to holiness: the first of these two expositions, shows from where our sanctification comes: and the second shows to what end it strives for.</n> called [to be] saints, with all that in every place <n>He is correctly said to call on God who cries to the Lord when he is in danger, and craves help from his hands, and by the figure of speech synecdoche, it is taken for all the service of God: and therefore to call upon Christ's name, is to acknowledge and take him for very God.</n> call upon the name of Jesus Christ our Lord, both theirs and ours:


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<n>The foundation and the life of the Church is Christ Jesus given from the Father.</n>Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.


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<n>Going about to condemn many vices, he begins with a true commendation of their virtues, lest he might seem after to descend to chiding, being moved with malice or envy: yet in such a way that he refers all to God as the author of them, and that in Christ, that the Corinthians might be more ashamed to profane and abuse the holy gifts of God.</n>I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;


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That in every thing ye are enriched by him, <n>He refers to that by name which they abused the most.</n> in <n>Seeing that while we live here we know but in part, and prophesy in part, this word «all» must be limited by the present state of the faithful: and by «utterance» he does not mean a vain kind of babbling, but the gift of holy eloquence, which the Corinthians abused.</n> all utterance, and [in] all knowledge;


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<n>He shows that the true use of these gifts consists in this, that the mighty power of Christ might be set forth in them, that hereafter it might evidently appear how wickedly they abused them for glory and ambition.</n>Even as the testimony of Christ was <n>By those excellent gifts of the Holy Spirit.</n> confirmed in you:


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So that ye come behind in no gift; <n>He says along the way that there is no reason why they should be so pleased in those gifts which they had received, seeing that those were nothing in comparison of those which are to be looked for.</n> waiting for the <n>He speaks of the last coming of Christ.</n> coming of our Lord Jesus Christ:


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<n>He testifies that he hopes that things go well with them from now on, that they may more patiently abide his reprehension afterward. And yet together in addition shows, that the beginning as well as the accomplishing of our salvation is only the work of God.</n>Who shall also confirm you unto the end, [that ye may be] <n>He calls them blameless, not whom man never found fault with, but with whom no man can justly find fault, that is to say, those who are in Christ Jesus, in whom there is no condemnation. See (Luk_1:6).</n> blameless in the day of our Lord Jesus Christ.


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God [is] <n>True and constant, who not only calls us, but also gives to us the gift of perseverance.</n> faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.


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<n>Having made an end of the preface, he comes to the matter itself, beginning with a most grave testimony, as though they should hear Christ himself speaking, and not Paul.</n>Now I beseech you, brethren, by the name of our Lord Jesus Christ, that <n>The first part of this epistle, in which his purpose is found, to call back the Corinthians to brotherly harmony, and to take away all occasion of discord. So then this first part concerns the taking away of divisions. Now a division occurs when men who otherwise agree and consent together in doctrine, yet separate themselves from one another.</n> ye all speak the same thing, and [that] there be no divisions among you; but [that] ye be <n>Knit together, as a body that consists of all its parts, fitly knit together.</n> perfectly joined together in the same mind and in the same judgment.


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<n>He begins his reprehension and chiding by taking away an objection, because he understood from good witnesses that there were many factions among them. And in addition he declares the cause of dissentions, because some depended on one teacher, some on another, and some were so addicted to themselves that they neglected all teachers and learned men, calling themselves the disciples of Christ alone, completely ignoring their teachers.</n>For it hath been declared unto me of you, my brethren, by them [which are of the house] of Chloe, that there are contentions among you.


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Now <n>The matter I would say to you is this.</n> this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.


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<n>The first reason why divisions ought to be avoided: because Christ seems by that means to be divide and torn in pieces, who cannot be the head of two different and disagreeing bodies, being himself one.</n>Is Christ divided? was <n>Another reason: because they cannot without great injury to God so depend on men as on Christ: which thing those no doubt do who allow whatever some man speaks, and do it for their own sakes: as these men allowed one and the very same Gospel being uttered by one man, and did loathe it being uttered by another man. So that these factions were called by the names of their teachers. Now Paul sets aside his own name, not simply to grieve no man, but also to show that he does not plead his own cause.</n> Paul crucified for you? or were ye <n>The third reason taken from the form and end of baptism, in which we make a promise to Christ, calling also on the name of the Father, and the Holy Spirit. Therefore although a man does not fall from the doctrine of Christ, yet if he depends upon certain teachers, and despises others, he forsakes Christ: for if he holds Christ as his only master, he would hear him, no matter who Christ taught by.</n> baptized in the name of Paul?


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<n>He protests that he speaks so much the more boldly of these things, because through God's providence, he is void of all suspicion of gathering disciples to himself, and taking them from others. By which we may understand, that not the scholars only, but the teachers also are here reprehended, who gathered flocks separately and for themselves.</n>I thank God that I baptized none of you, but Crispus and Gaius;


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<n>The taking away of an objection: that he gave not himself to baptize many amongst them: not for the contempt of baptism, but because he was mainly occupied in delivering the doctrine, and committed those that received his doctrine to others to be baptized. And so he declared sufficiently how far he was from all ambition: whereas on the other hand they, whom he reprehends, as though they gathered disciples to themselves and not to Christ, bragged most ambitiously of numbers, which they had baptized.</n>For Christ sent me not to baptize, but to preach the gospel: <n>Now he turns himself to the teachers themselves, who pleased themselves in brave and glory-seeking eloquence, to the end that they might draw more disciples after them. He openly confesses that he was not similar to them, opposing gravely, as it became an apostle, his example against their perverse judgments: so that this is another place in this epistle with regard to the observing of a godly simplicity both in words and sentences in teaching the Gospel.</n> not with <n>With eloquence: which Paul casts off from himself not only as unnecessary, but also as completely contrary to the office of his apostleship: and yet Paul had this kind of eloquence, but it was heavenly, not of man, and void of fancy words.</n> wisdom of words, lest the <n>The reason why he did not use the pomp of words and fancy speech: because it was God's will to bring the world to his obedience by that way, by which the most foolish among men might understand that this work was done by God himself, without the skill of man. Therefore as salvation is set forth to us in the Gospel by the cross of Christ, which nothing is more contemptible than, and more far from life, so God would have the manner of the preaching of the cross, most different from those means with which men do use to draw and entice others, either to hear or believe: therefore it pleased him by a certain kind of most wise folly, to triumph over the most foolish wisdom of the world, as he had said before by Isaiah that he would. And by this we may gather that both these teachers who were puffed up with ambitious eloquence, and also their hearers, strayed far away from the goal and mark of their calling.</n> cross of Christ should be made of none effect.


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For the <n>The preaching of Christ crucified, or the type of speech which we use.</n> preaching of the cross is to them that perish foolishness; but unto us which are saved it is the <n>It is that in which he declares his marvellous power in saving his elect, which would not so evidently appear if it depended upon any help of man, for if it did man might attribute that to himself which is to be attributed only to the cross of Christ.</n> power of God.


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<n>The apostle proves that this should not seem strange, seeing that it was foretold so long before, and declares further that God often punishes the pride of the world in such a way, which so pleases itself in its own wisdom: and therefore that it is vain, indeed a thing of no value, and such as God rejects as unprofitable, which they so carefully laboured for, and considered to be so important.</n>For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.


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Where [is] the wise? where [is] the <n>Where are you, O you learned fellow, and you that spend your days in turning your books?</n> scribe? where [is] the <n>You that spend all your time in seeking out the secret things of this world, and in expounding all hard questions: and thus he triumphs against all the men of this world, for there was not one of them that could so much as dream of this secret and hidden mystery.</n> disputer of this world? hath not God made foolish the wisdom of this world?


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<n>He shows that the pride of men was worthily punished by God, because they could not behold God, as they properly should have, in the most clear mirror of the wisdom of the world, and this wisdom is the workmanship of the world.</n>For after that in the <n>By the world he means all men who are not born again, but remain as they were, when they were first born.</n> wisdom of God the <n>In the workmanship of this world, which has the marvellous wisdom of God engraved on it, so that every man may behold it.</n> world by wisdom knew not God, <n>The goodness of God is wonderful, for while he goes about to punish the pride of this world, he is very provident and careful for the salvation of it, and teaches men to become fools, so that they may be wise to God.</n> it pleased God by the <n>So he calls the preaching of the Gospel, as the enemies supposed it to be: but in the mean time he taunts those very sharply who had rather charge God with folly than acknowledge their own, and crave pardon for it.</n> foolishness of preaching to save them that believe.


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<n>A declaration of that which he said: that the preaching of the Gospel is foolish. It is foolish, he says, to those whom God has not endued with new light, that is to say, to all men being considered in themselves: for the Jews require miracles, and the Greeks arguments, which they may comprehend by their intellect and wisdom: and therefore they do not believe the Gospel, and also mock it. Nonetheless, in this foolish preaching there is the great power and wisdom of God, but such that only those who are called perceive: God showing most plainly, that even then when mad men think him most foolish, he is far wiser than they are, and that he surmounts all their might and power, when he uses most vile and abject things, as it has appeared in the fruit of the preaching of the Gospel.</n>For the Jews require a sign, and the Greeks seek after wisdom:


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But wee preach Christ crucified: vnto the Iewes, euen a stumbling blocke, and vnto the Grecians, foolishnesse:


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But vnto them which are called, both of the Iewes and Grecians, we preach Christ, the power of God, and the wisedome of God.


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<n>A confirmation taken from those things which came to pass at Corinth, where the church especially consisted of the lowly and common people, insomuch that the philosophers of Greece were driven to shame when they saw that they could do nothing with their wisdom and eloquence in comparison with the apostles, whom nonetheless they called idiots and unlearned. And in this he beats down their pride: for God did not prefer them before those noble and wise men so that they should be proud, but that they might be constrained, whether they wished to or not, to rejoice in the Lord, by whose mercy, although they were the most abject of all, they had obtained in Christ both this wisdom as well as all things necessary to salvation.</n>For ye see your <n>What way the Lord has taken in calling you.</n> calling, brethren, how that not many wise men <n>After that type of wisdom which men consider to be important, as though there were none else: but because they are carnal, they do not know spiritual wisdom.</n> after the flesh, not many mighty, not many noble, [are called]:


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But God hath chosen the foolish thinges of the world to confound the wise, and God hath chosen the weake thinges of the worlde, to confound the mightie things,


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And base things of the world, and things which are despised, hath God chosen, [yea], and things which <n>Which in man's judgment are almost nothing.</n> are not, to bring to <n>To show that they are vain and unprofitable, and worth nothing. {{See Rom_3:31}}</n> nought things that are:


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That no <n>«Flesh» is often, as we see, taken for the whole man: and he uses this word «flesh» very well, to contrast the weak and miserable condition of man with the majesty of God.</n> flesh should glory in his presence.


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But <n>Whom he cast down before, now he lifts up, indeed, higher than all men: yet in such a way that he shows them that all their worthiness is outside of themselves, that is, it stands in Christ, and that of God.</n> of him are ye in Christ Jesus, <n>He teaches that especially and above all things, the Gospel ought not to be condemned, seeing that it contains the principal things that are to be desired, that is, true wisdom, the true way to obtain righteousness, the true way to live honestly and godly, and the true deliverance from all miseries and calamities.</n> who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:


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That, according as it is written, <n>Let him yield all to God and give him thanks: and so by this place is man's free will beaten down, which the papists so dream about.</n> He that glorieth, let him glory in the Lord.


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And <n>He returns to (1Co_1:17), that is to say, to his own example: confessing that he did not use among them either excellency of words or enticing speech of man's wisdom, but with great simplicity of speech both knew and preached Jesus Christ crucified, humbled and abject, with regard to the flesh.</n> I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the <n>The Gospel.</n> testimony of God.


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For I <n>I did not profess any knowledge but the knowledge of Christ and him crucified.</n> determined not to know any thing among you, save Jesus Christ, and him crucified.


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And I was with you in <n>He contrasts weakness with excellency of words, and therefore joins with it fear and trembling, which are companions of true modesty, not such fear and trembling as terrify the conscience, but such as are contrary to vanity and pride.</n> weakness, and in fear, and in much trembling.


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And my speech and my preaching [was] not with enticing words of man's wisdom, <n>He turns now to the commendation of his ministry, which he had granted to his adversaries: for his strength and power, which they knew well enough, was so much the more excellent because it had no worldly help behind it.</n> but in <n>By «demonstration» he means such a proof as is made by reasons both certain and necessary.</n> demonstration of the Spirit and of power:


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<n>And he tells the Corinthians that he did it for their great profit, because they might by this know manifestly that the Gospel was from heaven. Therefore he privately rebukes them, because in vainly seeking to be noticed, they willingly deprived themselves of the greatest help of their faith.</n>That your faith should not stand in the wisdom of men, but in the power of God.


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<n>Another argument taken from the nature of the thing, that is, of the Gospel, which is true wisdom, but known only to those who are desirous of perfection: and it is unsavoury to those who otherwise excel in the world, but yet vainly and frailly.</n>Howbeit we speak wisdom among them that are <n>They are called perfect here, not who had already gotten perfection, but those who are striving for it, as in (Phi_3:15): so that perfect is contrasted with weak.</n> perfect: yet not the wisdom of this world, nor of the <n>Those that are wiser, richer, or mightier than other men are.</n> princes of this world, that come to nought:


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<n>He shows the reason why this wisdom cannot be perceived by those excellent worldly intellects: that is, because it is indeed so deep that they cannot attain to it.</n>But we speak the wisdom of God in a <n>Which men could not so much as dream of.</n> mystery, [even] the hidden [wisdom], <n>He takes away an objection: if it is so hard, when and how is it known? God, he says, determined with himself from the beginning, that which his purpose was to bring forth at this time out of his secrets, for the salvation of men.</n> which God ordained before the world unto our glory:


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<n>He takes away another objection: why then, how comes it to pass that this wisdom was so rejected by men of the highest authority, that they crucified Christ himself? Paul answers: because they did not know Christ such as he was.</n>Which none of the princes of this world knew: for had they known [it], they would not have crucified the <n>That mighty God, full of true majesty and glory: now this place has in it a most evident proof of the divinity of Christ, and of the joining of the two natures in one in him, which has this in it, that which is proper to the manhood alone is confirmed of the Godhead joined with the manhood. This type of speech is called, by the old fathers, a making common of things belonging to someone with another to whom they do not belong.</n> Lord of glory.


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<n>Another objection: but how could it be that those intelligent men could not perceive this wisdom? Paul answers: because we preach those things which surpass all man's understanding.</n>But as it is written, Eye hath not seen, nor ear heard, neither have entered into the <n>Man cannot so much as think of them, much less conceive them with his senses.</n> heart of man, the things which God hath prepared for them that love him.


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<n>A question: if it surpasses the capacity of men, how can it be understood by any man, or how can you declare and preach it? By a special enlightening of God's Spirit, with which whoever is inspired, he can enter even into the very secrets of God.</n>But God hath revealed [them] unto us by his Spirit: for the Spirit <n>There is nothing so secret and hidden in God, but the Spirit of God penetrates it.</n> searcheth all things, yea, the deep things of God.


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<n>He sets it forth in comparison, which he spoke by the inspiration of the Sprit. As the power of man's intellect searches out things pertaining to man, so does our mind by the power of the Holy Spirit understand heavenly things.</n>For what man knoweth the things of a man, save the <n>The mind of man which is endued with the ability to understand and judge.</n> spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.


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Now we have received, not the <n>The Spirit which we have received does not teach us things of this world, but lifts us up to God, and this verse teaches us the opposite of what the papists teach: what faith is, from where it comes, and from what power it originates.</n> spirit of the world, but the spirit which is of God; <n>That which he spoke generally, he confines now to those things which God has opened to us of our salvation in Christ: so that no man should separate the Spirit from the preaching of the word and Christ: or should think that those fanciful men are governed by the Spirit of God, who wandering besides the word, thrust upon us their vain imaginations for the secrets of God.</n> that we might <n>This word «know» is taken here in its proper sense for true knowledge, which the Spirit of God works in us.</n> know the things that are freely given to us of God.


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<n>Now he returns to his purpose, and concludes the argument which he began in verse six (1Co_2:6), and it is this: the words must be applied to the matter, and the matter must be set forth with words which are proper and appropriate for it: now this wisdom is spiritual and not from man, and therefore it must be delivered by a spiritual type of teaching, and not by enticing words of man's eloquence, so that the simple, and yet wonderful majesty of the Holy Spirit may appear in it.</n>Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; <n>Applying the words to the matter, that is, that as we teach spiritual things, so must our type of teaching be spiritual.</n> comparing spiritual things with spiritual.


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<n>Again he anticipates an offence or stumbling block: how does it come to pass that so few allow these things? This is not to be marvelled at, the apostle says, seeing that men in their natural powers (as they call them) are not endued with that faculty by which spiritual things are discerned (which faculty comes another way) and therefore they consider spiritual wisdom as folly: and it is as if he should say, «It is no marvel that blind men cannot judge of colours, seeing that they lack the light of their eyes, and therefore light is to them as darkness.»</n>But the <n>The man that has no further light of understanding, than that which he brought with him, even from his mother's womb, as Jude defines it; (Jude 19).</n> natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are <n>By the power of the Holy Spirit.</n> spiritually discerned.


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<n>He amplifies the matter by opposites.</n>But he that is spiritual <n>Understands and discerns.</n> judgeth all things, yet <n>The wisdom of the flesh, Paul says, determines nothing certainly, no not in its own affairs, much less can it discern strange, that is, spiritual things. But the Spirit of God, with which spiritual men are endued, can by no means be deceived, and therefore be reproved by any man.</n> he himself is judged of <n>Of no man: for when the prophets are judged of the prophets, it is the Spirit that judges, and not the man.</n> no man.


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<n>A reason from the former saying: for he is called spiritual, who has learned that by the power of the Spirit, which Christ has taught us. Now if that which we have learned from that Master could be reproved by any man, he must be wiser than God: whereupon it follows that they are not only foolish, but also wicked, who think that they can devise something that is either more perfect, or that they can teach the wisdom of God a better way than those knew or taught who were undoubtedly endued with God's Spirit.</n>For who hath known the mind of the Lord, that he may <n>Lay his head to his, and teach him what he should do.</n> instruct him? But we have <n>We are endued with the Spirit of Christ, who opens to us those secrets which by all other means are unsearchable, and also any truth at all.</n> the mind of Christ.


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And <n>Having declared the worthiness of heavenly wisdom, and of the Gospel, and having generally condemned the blindness of man's mind, now at length he applies it particularly to the Corinthians, calling them carnal, that is, those in whom the flesh still prevails against the Spirit. And he brings a twofold testimony of it: first, because he had proved them to be such, in so much that he dealt with them as he would with ignorant men, and those who are almost babes in the doctrine of godliness, and second, because they showed indeed by these dissensions, which sprang up by reason of the ignorance of the power of the Spirit, and heavenly wisdom, that they had profited very little or nothing.</n> I, brethren, could not speak unto you as unto spiritual, but as unto <n>He calls them carnal, who are as yet ignorant, and therefore to express it better, he calls them «babes».</n> carnal, [even] as unto babes in Christ.


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I have fed you with milk, and not with <n>Substantial meat, or strong meat.</n> meat: for hitherto ye were not <n>To be fed by me with substantial meat: therefore as the Corinthians grew up in age, so the apostle nourished them by teaching, first with milk, then with strong meat. The difference was only in the manner of teaching.</n> able [to bear it], neither yet now are ye able.


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For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as <n>Using the tools of man's intellect and judgment.</n> men?


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<n>After he has sufficiently reprehended ambitious teachers, and those who foolishly esteemed them, now he shows how the true ministers are to be esteemed, that we do not attribute to them more or less than we ought to do. Therefore he teaches us that they are those by whom we are brought to faith and salvation, but yet as the ministers of God, and such as do nothing of themselves, but God so working by them as it pleases him to furnish them with his gifts. Therefore we do not have to regard or consider what minister it is that speaks, but what is spoken: and we must depend only upon him who speaks by his servants.</n>Who then is Paul, and who [is] Apollos, but ministers by whom ye believed, even as the Lord gave to every man?


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<n>He beautifies the former sentence, with two similarities: first comparing the company of the faithful to a field which God makes fruitful, when it is sown and watered through the labour of his servants. Second, be comparing it to a house, which indeed the Lord builds, but by the hands of his workmen, some of whom he uses in laying the foundation, others in building it up. Now, both these similarities are for this purpose, to show that all things are wholly accomplished only by God's authority and might, so that we must only have an eye to him. Moreover, although God uses some in the better part of the work, we must not therefore condemn others, in respect of them, and much less may we divide or set them apart (as these factious men did) seeing that all of them labour in God's business. They work in such a way, that they serve to finish the very same work, although by a different manner of working, in so much that they all need one another's help.</n>I have planted, Apollos watered; but God gave the increase.


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So then, neither is hee that planteth any thing, neither hee that watreth, but God that giueth the increase.


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And he that planteth, and he that watreth, are one, and euery man shall receiue his wages, according to his labour.


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For we are <n>Serving under him: now they who serve under another do nothing by their own strength, but as it is given them of grace, which grace makes them fit for that service. See (1Co_15:10; 2Co_3:6). All the increase that comes by their labour proceeds from God in such a way that no part of the praise of it may be given to the servant.</n> labourers together with God: ye are God's husbandry, [ye are] God's building.


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According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. <n>Now he speaks to the teachers themselves, who succeeded him in the church of Corinth, and in this regard to all that were after or will be pastors of congregations, seeing that they succeed into the labour of the apostles, who were planters and chief builders. Therefore he warns them first that they do not persuade themselves that they may build after their own fantasy, that is, that they may propound and set forth anything in the Church, either in matter, or in type of teaching, different from the apostles who were the chief builders.</n> But let every man take heed how he buildeth thereupon.


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<n>Moreover, he shows what this foundation is, that is, Christ Jesus, from whom they may not turn away in the least amount in the building up of this building.</n>For other foundation can no man lay than that is laid, which is Jesus Christ.


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<n>Thirdly he shows that they must take heed that the upper part of the building is answerable to the foundation. That is that admonitions, exhortations, and whatever pertains to the edifying of the flock, is answerable to the doctrine of Christ, in the matter as well as in form. This doctrine is compared to gold, silver, and precious stones: of which material Isaiah also and John in the Revelation build the heavenly city. And to these are the opposites, wood, hay, stubble, that is to say, curious and vain questions or decrees: and to be short, all the type of teaching which serves to vain show. For false doctrines, of which he does not speak here, are not correctly said to be built upon this foundation, unless perhaps in show only.</n>Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;


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<n>He testifies, as indeed it truly is, that all are not good builders, not even all of those who stand upon this one and only foundation. However, this work of evil builders, he says, stands for a season, yet it will not always deceive, because the light of the truth appearing at length, as day, will dissolve this darkness, and show what it is. And as that stuff is tried by the fire, whether it is good or not, so will God in his time, by the touch of his Spirit and word, try all buildings, and so will it come to pass, that those which are found pure and sound, will still continue so, to the praise of the workmen. But they that are otherwise will be consumed and vanish away, and so will the workman be frustrated of the hope of his labour, who pleased himself in a thing of nothing.</n>Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.


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If any man's work shall be burned, he shall suffer loss: but <n>He does not take away the hope of salvation from the unskilful and foolish builders, who hold fast the foundation, of which sort were those rhetoricians, rather than the pastors of Corinth. However, he adds an exception, that they must nonetheless suffer this trial of their work, and also abide the loss of their vain labours.</n> he himself shall be saved; yet so as by fire.


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<n>Continuing still in the metaphor of building, he teaches us that this ambition is not only vain, but also sacrilegious: for he says that the Church is as it were the Temple of God, which God has as it were consecrated to himself by his Spirit. Then turning himself to these ambitious men, he shows that they profane the Temple of God, because those vain arts in which they please themselves so much are, as he teaches, many pollutions of the holy doctrine of God, and the purity of the Church. This wickedness will not go unpunished.</n>Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you?


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If any man <n>Defiles it and makes it unclean, being holy: and surely they do defile it, by Paul's judgment, who by fleshly eloquence defile the purity of the Gospel.</n> defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.


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<n>He concludes by the opposite, that they profess pure wisdom in the Church of God, who refuse and cast away all those vanities of men. Further, if they are mocked by the world, it is sufficient for them that they are wise according to the wisdom of God, and as he will have them to be wise.</n>Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.


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For the wisdom of this world is foolishness with God. For it is written, He <n>Be they ever so crafty, yet the Lord will take them when he will discover their treachery.</n> taketh the wise in their own craftiness.


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<n>He returns to the proposition of the second verse, first warning the hearers, that from now on they do not esteem as lords those whom God has appointed to be ministers and not lords of their salvation. This is done by those that depend upon men, and not upon God that speaks by them.</n>Therefore let no man <n>Please himself.</n> glory in men. For all things are <n>Helps, appointed for your benefit.</n> yours;


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Whether Paul, or Apollos, or Cephas, or the <n>He passes from the persons to the things themselves, that his argument may be more forcible. Indeed, he ascends from Christ to the Father, to show that we rest ourselves not in Christ himself, in that he is man, but because he carries us up even to the Father, as Christ witnesses of himself everywhere that he was sent by his Father, that by this band we may be all united with God himself.</n> world, or life, or death, or things present, or things to come; all are yours;


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Let <n>He concludes the duty of the hearers towards their ministers: that they do not esteem them as lords. Yet nonetheless they are to give ear to them, as to those that are sent from Christ. Sent I say to this end and purpose, that they may receive as it were at their hands the treasure of salvation which is drawn out of the secrets of God.</n> a <n>Every man.</n> man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.


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<n>Last of all, he warns the ministers that they also do not behave themselves as lords, but as faithful servants, because they must render an account of their stewardship to God.</n>Moreover it is required in stewards, that a man be found faithful.


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<n>In reprehending others, he sets himself for an example, and anticipates an objection. Using the gravity of an apostle, he shows that he does not care for the contrary judgments that those have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he brings good reasons why he was not moved with the judgments which they had of him.</n>But with me it is a very small thing that I should be judged of you, <n>First, because that which men judge in these cases of their own brains is not to be considered any more than when the unlearned judge of wisdom.</n> or of man's <n>Literally, «day», after the manner of Cilician speech.</n> judgment: yea, <n>Secondly, he says, how can you judge how much or how little I am to be made responsible for, seeing that I myself who know myself better than you do, and who dare profess that I have walked in my calling with a good conscience, dare not yet nonetheless claim anything to myself. Nonetheless, I know that I am not blameless: much less therefore should I flatter myself as you do.</n> I judge not mine own self.


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For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the <n>I submit myself to the Lord's judgment.</n> Lord.


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<n>A third reason proceeding from a conclusion, as it were, out of the former reasons. It is God's office to esteem every man according to his value, because he knows the secrets of the heart, which men for the most part are ignorant of. Therefore this judgment does not pertain to you.</n>Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have <n>One could not be praised above the rest, without the others being blamed: and he mentions praise rather than lack of praise, because the beginning of this dispute was this, that they gave more to some men than was appropriate.</n> praise of God.


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<n>Having rejected their judgment, he sets forth himself again as a singular example of modesty, as one who concealed in this epistle those factious teacher's names, did not hesitate to put down his own name and Apollos' in their place, and took upon him as it were their shame. And this shows how far was he from preferring himself to any.</n>And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn <n>By our example, who choose rather to take other men's faults upon us, than to find fault with any by name.</n> in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.


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<n>He shows a good way to bridle pride. First, if you consider how it is wrong for you to exclude yourself from the number of others, seeing you are a man yourself. Second, if you consider that even though you have something more than other men have, yet you only have it by God's bountifulness. And what wise man is he that will brag of another's goodness, and that against God?</n>For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if <n>There is nothing then in us by nature that is worthy of commendation: but all that we have, we have it of grace, which the Pelegians and semi-Pelegians will not confess.</n> thou hadst not received [it]?


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<n>He descends to a most grave mockery, to cause those glory-seeking men to blush, even though they did not want to.</n>Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.


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For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a <n>He that thinks that Paul and the pope are alike, who lyingly boasts that he is his successor, let him compare the delicacies of the popish court with Paul's state as we see it here.</n> spectacle unto the world, and to angels, and to men.


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We are fooles for Christes sake, and ye are wise in Christ: we are weake, and ye are strong: ye are honourable, and we are despised.


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Vnto this houre we both hunger, &amp; thirst, and are naked, and are buffeted, and haue no certaine dwelling place,


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And labour, working with our owne handes: we are reuiled, and yet we blesse: we are persecuted, and suffer it.


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Being defamed, we intreat: we are made as the <n>Such as is gathered together by sweeping.</n> filth of the world, [and are] the offscouring of all things unto this day.


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<n>Moderating the sharpness of his mockery, he puts them in mind to remember of whom they were begotten in Christ, and that they should not doubt to follow him for an example. Even though he seems vile according to the outward show in respect of others, yet he is mighty by the efficacy of God's Spirit, as had been shown among themselves.</n>I write not these things to shame you, but as my beloved sons I warn [you].


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For though ye haue tenne thousand instructours in Christ, yet haue ye not many fathers: for in Christ Iesus I haue begotten you through the Gospel.


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For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my <n>What way and rule I follow everywhere in teaching the churches.</n> ways which be in Christ, as I teach every where in every church.


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<n>Last of all he descends also to apostolic threatenings, but yet chiding them as a father, lest by their disorder he was forced to come to punish some among them.</n>Now some are puffed up, as though I would not come to you.


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But I will come to you shortly, if the Lord will, and will know, not the <n>By words, he means their fancy and elaborate type of eloquence, which he contrasts with the power of the Holy Spirit.</n> speech of them which are puffed up, but the power.


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<n>A passing over to another part of this epistle, in which he reprehends most sharply a very odious offence, showing the use of ecclesiastical correction.</n>What will ye? shall I come unto you with a rod, or in love, and [in] the <n>Acting meekly towards you.</n> spirit of meekness?


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It is <n>They are greatly to be reprehended who by allowing wickedness, set forth the Church of God to be mocked and scorned by infidels.</n> reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.


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<n>There are none more proud than they that least know themselves.</n>And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.


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<n>Excommunication ought not to be committed to one man's power, but must be done by the authority of the whole congregation, after the matter is diligently examined.</n>For I verily, as absent in body, but present in <n>In mind, thought, and will.</n> spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,


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In the <n>Calling upon Christ's name.</n> name of our Lord Jesus Christ, when ye are gathered together, and my spirit, <n>There is no doubt that the judgment is ratified in heaven, in which Christ himself sits as Judge.</n> with the power of our Lord Jesus Christ,


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<n>The one who is excommunicated is delivered to the power of Satan, in that he is cast out of the house of God.</n>To <n>What it is to be delivered to Satan the Lord himself declares when he says, «Let him be unto thee as a heathen and publican»; (Mat_18:17). That is to say, to be disfranchised and put out of the right and privileges of the city of Christ, which is the Church, outside of which Satan is lord and master.</n> deliver such an one unto Satan for the <n>The goal of excommunication is not to cast away the excommunicate that he should utterly perish, but that he may be saved, that is, that by this means his flesh may be tamed, that he may learn to live to the Spirit.</n> destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.


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<n>Another goal of excommunication is that others are not infected, and therefore it must of necessity be retained in the Church, so that one is not infected by the other.</n>Your glorying <n>Is nothing and not grounded upon good reason, as though you were excellent, and yet there is such wickedness found among you.</n> [is] not good. Know ye not that a little leaven leaveneth the whole lump?


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<n>By alluding to the ceremony of the passover, he exhorts them to cast out that unclean person from among them. In times past, he says, it was not lawful for those who celebrated the passover to eat unleavened bread, insomuch that he was held as unclean and unworthy to eat the passover, whoever had but tasted of leaven. Now our whole life must be as it were the feast of unleavened bread, in which all they that are partakers of that immaculate lamb which is slain, must cast out both of themselves, and also out of their houses and congregations, all impurity.</n>Purge out therefore the old leaven, that ye may be a new <n>By lump he means the whole body of the Church, every member of which must be unleavened bread, that is, be renewed in spirit, by plucking away the old corruption.</n> lump, as ye are unleavened. For even Christ our <n>The Lamb of our passover.</n> passover is sacrificed for us:


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Therefore let us keep the <n>Let us lead our whole life as it were a continual feast, honestly and uprightly.</n> feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth.


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<n>Now he speaks more generally: and that which he spoke before of the incestuous person he shows that it pertains to others, who are known to be wicked and those who through their wicked life are a slander to the Church, who ought also by lawful order be cast out of the community of the Church. And making mention of eating meals, either he means that feast of love at which the supper of the Lord was received, or else their common usage and manner of life. And this is to be properly understood, lest any man should think that either matrimony was broken by excommunication, or such duties hindered and cut off by it, as we owe one to another: children to their parents, subjects to their rulers, servants to their masters, and neighbour to neighbour, to win one another to God.</n>I wrote unto you in an epistle not to company with fornicators:


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Yet not <n>If you should utterly abstain from such men's company, you should go out of the world. Therefore I speak of those who are in the very bosom of the Church, who must be brought back into order by discipline, and not of those who are outside of the Church, with whom we must labour by all means possible, to bring them to Christ.</n> altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.


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But nowe I haue written vnto you, that ye companie not together: if any that is called a brother, be a fornicatour, or couetous, or an idolater, or a rayler, or a drunkard, or an extorsioner, with such one eate not.


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<n>Those who are false brethren ought to be cast out of the congregation. As for those who are outside of it, they must be left to the judgment of God.</n>For what have I to do to judge them also that are without? do not ye judge them that are within?


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Dare <n>The third question is of civil judgments. Whether it is lawful for one of the faithful to draw another of the faithful before the judgment seat of an infidel? He answers that is not lawful because it is an offence for the faithful to do this, for it is not evil in itself that a matter be brought before the judgment seat, even of an infidel.</n><n>As if he said, «Have you become so impudent, that you are not ashamed to make the Gospel a laughing stock to profane men?»</n> any of you, having a matter against another, go to law <n>Before the unjust.</n> before the unjust, <n>He adds that he does not forbid that one neighbour may go to law with another, if need so require, but yet under holy judges.</n> and not before the saints?


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<n>He gathers by a comparison that the faithful cannot seek to be judged by infidels, without great injury done to the saints, seeing that God himself will make the saints judges of the world, and of the devils, with his Son Christ. Much more ought they to judge these light and final causes which may be by equity, and good conscience determined.</n>Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?


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<n>The conclusion, in which he prescribes a remedy for this wrong: that is, if they end their private affairs between themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, he says, is sufficient. Therefore he does not condemn judgment seats, but shows what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate. For he does not speak of judgments, which are practised between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.</n>If then ye have <n>Courts and places of judgments.</n> judgments of things pertaining to this life, set them to judge who are <n>Even the most abject among you.</n> least esteemed in the church.


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<n>He applies the general proposition to a particular, always calling them back to this, to take away from them the false opinion of their own excellency from where all these evils sprang.</n>I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?


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<n>Now he goes further also, and even though by granting them private arbiters out of the congregation of the faithful, he does not simply condemn, but rather establishes private judgments, so that they are exercise without offence. Yet he shows that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy either.</n>Now therefore there is utterly a <n>A weakness of mind which is said to be in those that allow themselves to be overcome by their lusts, and it is a fault that differs greatly from temperance and moderation: so that he nips those who could not endure an injury done to them.</n> fault among you, because ye go to law one with another. <n>This pertains chiefly to the other part of the reprehension, that is, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offence. But yet this is generally true, that we ought rather to depart from our right, than try the uttermost of the law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he says that they must repent, unless they will be shut out of the inheritance of God.</n> Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?


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Know ye not that the unrighteous shall not inherit the kingdom of God? <n>Now he prepares himself to pass over to the fourth treatise of this epistle, which concerns other matters, concerning this matter first, how men may well use a woman or not. And this question has three parts: fornication, matrimony, and a single life. As for fornication, he utterly condemns it. And marriage he commands to some, as a good and necessary remedy for them: to others he leaves is free. And others he dissuades from it, not as unlawful, but as inconvenient, and that not without exception. As for singleness of life (under which also I comprehend virginity) he enjoins it to no man: yet he persuades men to it, but not for itself, but for another respect, neither to all men, nor without exception. And being about to speak against fornication, he begins with a general reprehension of those vices, with which that rich and riotous city most abounded: warning and teaching them earnestly, that repentance is inseparable joined with forgiveness of sins, and sanctification with justification.</n> Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,


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Nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners shall inherite the kingdome of God.


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And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the <n>In Jesus.</n> name of the Lord Jesus, and by the Spirit of our God.


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<n>Secondly, he shows that the Corinthians offend in small matters. First, because they abused them. Next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity. And that he does not use them correctly, who immoderately abuses them, and so becomes a slave to them.</n> <n>Whatever: but this general word must be restrained to things that are indifferent.</n>All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the <n>He is in subjection to things that are indifferent, whoever he is that thinks he may not be without them. And this is a flattering type of slavery under a pretence of liberty, which seizes upon such men.</n> power of any.


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<n>Secondly, because they counted many things as indifferent which were of themselves unlawful, as fornication, which they numbered among mere natural and lawful desires, as well as food and drink. Therefore the apostle shows that they are utterly unlike: for foods, he says, were made for the necessary use of man's life which is not perpetual: for both foods, and all this manner of nourishing, are quickly abolished. But we must not so think of the uncleanness of fornication, for which the body is not made, but on the other hand is ordained to purity, as appears by this, that is consecrated to Christ, even as Christ also is given us by his Father to enliven our bodies with that power with which he also rose again.</n>Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body [is] not for fornication, but for the Lord; and the Lord for the body.


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<n>A declaration of the former argument by opposites, and the application of it.</n>Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make [them] the members of an harlot? God forbid.


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<n>A proof of the same argument: a harlot and Christ are completely contrary, so are the flesh and the Spirit. Therefore he that is one with a harlot (which is done by sexual intercourse with their bodies) cannot be one with Christ, which unity is pure and spiritual.</n>What? know ye not that he which is joined to an harlot is one body? for <n>Moses does not speak these words about fornication, but about marriage: but seeing that fornication is the corruption of marriage, and both of them are a carnal and fleshly copulation, we cannot say that the apostle abuses his testimony. Again, Moses does not have this word «two», but it is very well expressed both here and in (Mat_19:5), because he speaks only of man and wife: whereupon the opinion of those that vouch it to be lawful to have many wives is overthrown: for he that companies with many, is broken as it were into many parts.</n> two, saith he, shall be one flesh.


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<n>Another argument why fornication is to be avoided, because it defiles the body with a peculiar type of filthiness.</n>Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.


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<n>The third argument: because a fornicator is sacrilegious, because our bodies are consecrated to God.</n>What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and <n>The fourth argument: because we are not our own men, to give ourselves to any other, much less to Satan and the flesh, seeing that God himself has bought us, and that with a great price, to the end that both in body and soul, we should serve to his glory.</n> ye are not your own?


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For yee are bought for a price: therefore glorifie God in your bodie, and in your spirit: for they are Gods.


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Now <n>He teaches concerning marriage that although a single life has its advantages, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication. But so that neither one man may have many wives, nor any wife many husbands.</n> concerning the things <n>Concerning those matters about which you wrote to me.</n> whereof ye wrote unto me: [It is] <n>Commodious, and (as we say) expedient. For marriage brings many griefs with it, and that by reason of the corruption of our first estate.</n> good for a man not to touch a woman.


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Neuertheles, to auoide fornication, let euery man haue his wife, and let euery woman haue her owne husband.


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<n>Secondly, he shows that the parties married must with singular affection entirely love one another.</n>Let the husband render unto the wife <n>The word «due» contains all types of benevolence, though he speaks more of one sort than of the other, in that which follows.</n> due benevolence: and likewise also the wife unto the husband.


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<n>Thirdly, he warns them, that they are in each other's power, with regard to the body, so that they may not defraud one another.</n>The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.


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Defraud ye not one the other, <n>He adds an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, in which nonetheless he warns them to consider what is expedient, lest by this long breaking off as it were from marriage, they are stirred up to incontinency.</n> except [it be] with consent for a time, that ye may <n>Do nothing else.</n> give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.


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<n>Fifthly he teaches that marriage is not necessary for all men, but for those who do not have the gift of continency, and this gift is by a special grace of God.</n>But I speak this by permission, [and] not of commandment.


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For I <n>I wish.</n> would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.


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<n>Sixthly, he gives the very same admonition touching the second marriage, that is, that a single life is to be allowed, but for those who have the gift of continency. Otherwise they ought to marry again, so that their conscience may be at peace.</n>I say therefore to the <n>This whole passage is completely against those who condemn second marriages.</n> unmarried and widows, It is good for them if they abide even as I.


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But if they cannot contain, let them marry: for it is better to marry than to <n>So to burn with lust, that either the will yields to the temptation, or else we cannot call upon God with a peaceful conscience.</n> burn.


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<n>Seventhly, he forbids contentions and the granting of divorces (for he speaks not here of the fault of whoredom, which was then death even by the law of the Romans also) by which he affirms that the band of marriage is not dissolved, and that from Christ's mouth.</n>And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:


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But and if shee depart, let her remaine vnmaried, or be reconciled vnto her husband, &amp; let not the husband put away his wife.


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<n>Eighthly, he affirms that those marriages which are already contracted between a faithful and an unfaithful or infidel, are firm: so that the faithful may not forsake the unfaithful.</n>But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.


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And the woman which hath an husbande that beleeueth not, if he be content to dwell with her, let her not forsake him.


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<n>He answers an objection: but the faithful is defiled by the company of the unfaithful. The apostle denies that, and proves that the faithful man with good conscience may use the vessel of his unfaithful wife, by this, that their children which are born of them are considered holy or legitimate (that is, contained within the promise): for it is said to all the faithful, «I will be your God, and the God of your seed.»</n>For the unbelieving husband is <n>The godliness of the wife is of more force to cause their marriage to be considered holy, than the infidelity of the husband is to profane the marriage.</n> sanctified by the <n>The infidel is not sanctified or made holy in his own person, but in respect of his wife, he is sanctified to her.</n> wife, and the unbelieving wife is sanctified by the <n>To the faithful husband.</n> husband: else were your children unclean; but now are they <n>The children are holy in the same sense that their parents are; that is they are sanctified, or lawfully espoused together, so the children born of them were in a civil and legal sense holy, that is, legitimate. (Ed.)</n> holy.


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<n>He answers a question: what if the unfaithful forsake the faithful? Then the faithful is free, he says, because he is forsaken by the unfaithful.</n>But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in <n>When any such thing happens.</n> such [cases]: <n>Lest any man upon pretence of this liberty should give an occasion to the unfaithful to depart, he shows that marriage contracted with an infidel ought to be kept peaceably, that if it is possible the infidel may be won to the faith.</n> but God hath called us to peace.


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For what knowest thou, O wife, whether thou shalt saue thine husband? Or what knowest thou, O man, whether thou shalt saue thy wife?


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<n>Taking occasion by that which he said of the bondage and liberty of matrimony, he digresses to a general doctrine concerning the outward state and condition of man's life, as circumcision and uncircumcision, servitude and liberty. And he warns every man generally to live with a contented mind in the Lord, whatever state or condition he is in, because those outward things, as to be circumcised or uncircumcised, to be bond or free, are not of the substance (as they call it) of the kingdom of heaven.</n>But as God hath distributed to every man, as the Lord hath <n>Has bound him to a certain type of life.</n> called every one, so let him walk. And so ordain I in all churches.


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<n>Nonetheless he shows us that in these examples all are not of the same type: because circumcision is not simply of itself to be desired, but such as are bound may desire to be free. Therefore herein only they are equal that the kingdom of God consists not in them, and therefore these are no hindrance to obey God.</n>Is any man called being circumcised? let him not <n>He is said to become uncircumcised, who by the help of a surgeon, recovers an upper skin. And this is done by drawing the skin with an instrument, to make it to cover the head. Celsus in book 7, chapter 25.</n> become uncircumcised. Is any called in uncircumcision? let him not be circumcised.


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Circumcision is nothing, and vncircumcision is nothing, but the keeping of the commandements of God.


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Art thou called [being] a servant? <n>As though this calling were too unworthy a calling for Christ.</n> care not for it: but if thou mayest be made free, use [it] rather.


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For he that is called in the <n>He that is in the state of a servant, and is called to be a Christian.</n> Lord, [being] a servant, is the Lord's freeman: likewise also he that is called, [being] free, is Christ's servant.


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<n>He shows the reason of the unlikeness, because he that desired to be circumcised makes himself subject to man's tradition and not to God. And this may be much more understood of superstitions, which some do foolishly consider to as things indifferent.</n>Ye are bought with a price; be not ye the servants of men.


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<n>A repetition of the general doctrine.</n>Brethren, let every man, wherein he is called, therein abide with <n>So purely and from the heart, that your doings may be approved before God.</n> God.


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<n>He commands virginity to no man, yet he persuades and praised it for another reason, that is, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life because of persecution. And therefore those who were not troubled with families, might be the readier, and also for the cares of this life, which marriage necessarily draws with it, so that they cannot but have their minds distracted: and this has place in women especially.</n>Now concerning virgins I have no commandment of the Lord: yet I give my <n>The circumstances considered, this I counsel you.</n> judgment, as <n>It is I that speak this which I am minded to speak: and the truth is I am a man, but yet of worthy credit, for I have obtained from the Lord to be such a one.</n> one that hath obtained mercy of the Lord to be faithful.


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I suppose therefore that <n>To remain a virgin.</n> this is good for the <n>For the necessity which the saints are daily subject to, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh forced them to it.</n> present distress, [I say], that [it is] good for a man so to be.


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But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the <n>By the «flesh» he understands whatever things belong to this present life, for marriage brings with it many problems. So that he leans more to a single life, not because it is a service more agreeable to God than marriage is, but for those problems which (if it were possible) he would wish all men to be avoid, so that they might give themselves to God alone.</n> flesh: but I <n>I would your weakness were provided for.</n> spare you.


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But this I say, brethren, the time [is] <n>For we are now in the latter end of the world.</n> short: it remaineth, that both they that have wives be as though they had none;


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And they that <n>By «weeping» the Hebrews understand all adversity, and by «joy», all prosperity.</n> weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;


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And they that use this <n>Those things which God gives us here.</n> world, as not abusing [it]: for the <n>The guise, and shape, and fashion: by which he shows us that there is nothing in this world that continues.</n> fashion of this world passeth away.


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And I would haue you without care. The vnmaried careth for the things of the Lord, howe he may please the Lord.


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But he that is married <n>Those that are married have their minds drawn here and there, and therefore if any man has the gift of continency, it is more advantageous for him to live alone. But those who are married may care for the things of the Lord also. Clement, Strom. 3.</n> careth for the things that are of the world, how he may please [his] wife.


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There is difference [also] between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in <n>Mind.</n> spirit: but she that is married careth for the things of the world, how she may please [her] husband.


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And this I speak for your own <n>He means that he will force no man either to marry or not to marry, but to show them plainly what type of life is most advantageous.</n> profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.


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<n>Now he turns himself to the parents, in whose power and authority their children are, warning them that according to the former doctrine they consider what is proper and convenient for their children. That they neither deprive them of the necessary remedy against incontinency, nor force them to marry, if neither their will does lead them, nor any necessity urges them. And again he praises virginity, but of itself, and not in all.</n>But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of [her] age, and need so require, let him do what he will, he <n>He does well: for so he expounds it in (1Co_7:38).</n> sinneth not: let them marry.


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Nevertheless he that standeth stedfast in his <n>Resolved himself.</n> heart, having no <n>That the weakness of his daughter does not force him, or any other matter, that that he may safely still keep her a virgin.</n> necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.


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So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth <n>Provides better for his children, and that not in just any way, but by reason of such conditions as are mentioned before.</n> better.


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<n>That which he spoke of a widower, he speaks now of a widow, that is, that she may marry again, but that she does it in the fear of God. And yet he does not hide the fact that if she still remains a widow, she will be free of many cares.</n>The wife is bound by the <n>By the law of marriage.</n> law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the <n>Religiously, and in the fear of God.</n> Lord.


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But shee is more blessed, if she so abide, in my iudgement: and I thinke that I haue also the Spirite of God.


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Now <n>He begins to entreat of another type of indifferent things, that is, things offered to idols, or the use of flesh so offered and sacrificed. And first of all he removes all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of foods was for the unskilful men, but as for them, they knew well enough the benefit of Christ, which causes all these things to be clean to those that are clean. Be it so, Paul says: even if we are all sufficiently instructed in the knowledge of Christ, I say nonetheless that we must not simply rest in this knowledge. The reason is, that unless our knowledge is tempered with charity, it does not only not avail, but also does much hurt, because it is the mistress of pride. Nay, it does not so much as deserve the name of godly knowledge, if it is separate from the love of God, and therefore from the love of our neighbour.</n> as touching things offered unto idols, we know that we <n>This general word is to be abridged as (1Co_8:7) appears, for there is a type of taunt in it, as we may perceive by (1Co_8:2).</n> all have knowledge. Knowledge <n>Gives occasion of vanity and pride, because it is void of charity.</n> puffeth up, but charity <n>Instructs our neighbour.</n> edifieth.


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<n>The application of that answer to things offered to idols: I grant, he says, that an idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that food cannot be made either holy or profane by the idol. But it does not follow therefore, that a man may, without regard of what they are, use those foods as any other.</n>As concerning therefore the eating of those things that are offered in sacrifice unto <n>The word «idol» in this place is taken for an image which is made to represent some godhead, so that worship might be given to it: whereupon came the word «idolatry», that is to say, «image service».</n> idols, we know that an idol [is] <n>Is a vain dream.</n> nothing in the world, and that [there is] none other God but one.


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For though there bee that are called gods, whether in heauen, or in earth (as there be many gods, and many lords)


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But to us [there is but] one God, the Father, <n>When the Father is distinguished from the Son, he is named the beginning of all things.</n> of whom [are] all things, and we <n>We have our being in him.</n> in him; and <n>But as the Father is called Lord, so is the Son therefore God: therefore this word «one» does not regard the persons, but the natures.</n> one Lord Jesus Christ, <n>This word «by» does not signify the instrumental cause, but the efficient: for the Father and the Son work together, which is not so to be taken that we make two causes, seeing they have both but one nature, though they are distinct persons.</n> by whom [are] all things, and we by him.


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<n>The reason why that does not follow, is this: because there are many men who do not know that which you know. Now the judgment of outward things depend not only upon your conscience, but upon the conscience of those that behold you, and therefore your actions must be applied not only to your knowledge, but also to the ignorance of your brethren.</n>Howbeit [there is] not in every man that knowledge: for <n>An applying of the reason: there are many who cannot eat of things offered to idols, except with a wavering conscience, because they think them to be unclean. Therefore if by your example they wish to do that which inwardly they think displeases God, their conscience is defiled with this eating, and you have been the occasion of this mischief.</n> some with <n>By conscience of the idol, he means the secret judgment that they had within themselves, by which they thought all things unclean that were offered to idols, and therefore they could not use them with good conscience. For conscience has this power, that if it is good, it makes indifferent things good, and if it is evil, it makes them evil.</n> conscience of the idol unto this hour eat [it] as a thing offered unto an idol; and their conscience being weak is defiled.


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<n>An anticipation of an objection: why then will we therefore be deprived of our liberty? Nay, says the apostle, you will lose no part of Christianity although you abstain for your brethren's sake, as also if you receive the food, for it makes you in no way the more holy, for our commendation before God consists not in foods. But to use our liberty with offence of our brethren is an abuse of liberty, the true use of which is completely contrary, that is, to use it in such a way that we have consideration of our weak brethren.</n>But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.


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But take heede lest by any meanes this power of yours be an occasion of falling, to them that are weake.


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<n>Another plain explication of the same reason, propounding the example of the sitting down at the table in the idol's temple. This thing the Corinthians did wrongly consider among things indifferent, because it is simply forbidden for the circumstance of the place, even though the offence had ceased, as it will be declared in its place.</n>For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;


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<n>An amplification of the argument taken both of comparison and opposites: «You wretched man», he says, «pleasing yourself with your knowledge which indeed is not knowledge, for if you had true knowledge, you would not sit down to eat food in an idol's temple. Will you destroy your brother, hardening his weak conscience by this example to do evil, for whose salvation Christ himself has died?»</n>And through thy knowledge shall the weak brother perish, for whom Christ died?


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<n>Another amplification: such offending of our weak brethren, results in the offending of Christ, and therefore do not let these men think that they have to deal only with their brethren.</n>But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.


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<n>The conclusion, which Paul conceives in his own person, that he might not seem to exact that of others which he will not be first subject to himself. I had rather (he says) abstain forever from all types of flesh, then give occasion of sin to any of my brethren. And on a smaller scale, in any certain place or time, I would refuse to eat flesh offered to idols, for my brother's sake.</n>Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.


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Am <n>Before he proceeds any further in his purposed matter of things offered to idols, he would show the cause of all this evil, and also take it away. That is, that the Corinthians thought that they did not have to depart from the least amount of their liberty for any man's pleasure. Therefore he propounds himself for an example, and that in a matter almost necessary. And yet he speaks of both, but first of his own person. If (he says) you allege for yourselves that you are free, and therefore will use your liberty, am I not also free, seeing I am an apostle?</n> I not an apostle? am I not free? <n>He proves his apostleship by the effects, in that he was appointed by Christ himself, and the authority of his function was sufficiently confirmed to him among them by their conversion. And all these things he sets before their eyes, to make them ashamed because they would not in the least way that might be, debase themselves for the sake of the weak, whereas the apostle himself did all the he could to win them to God, when they were utterly reprobate and without God.</n> have I not seen Jesus Christ our Lord? are not ye <n>By the Lord.</n> my work in the Lord?


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If I be not an apostle unto others, yet doubtless I am to you: for the <n>As a seal by which it sufficiently appears that God is the author of my apostleship.</n> seal of mine apostleship are ye in the Lord.


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<n>He adds this by the way, as if he should say, «So far it is off, that you may doubt of my apostleship, that I use it to refute those who call it into controversy, by opposing those things which the Lord has done by me among you.»</n>Mine answer to them that do <n>Which like judges examine me and my doings.</n> examine me is this,


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<n>«Now concerning the matter itself», he says, «seeing that I am free, and truly an apostle, why may not I (I say not, eat of all things offered to idols) be maintained by my labours, indeed and keep my wife also, as the rest of the apostles lawfully do, as by name, John and James, the Lord's cousins, and Peter himself?»</n>Have we not power to <n>Upon the expense of the Church?</n> eat and to drink?


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Have we not power to lead about a <n>One that is a Christian and a true believer.</n> sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?


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Or I only and Barnabas, have not we power to <n>Not live by the works of our hands.</n> forbear working?


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<n>That he may not seem to burden the apostles, he shows that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labours, and shepherds by that which comes of their flocks.</n>Who <n>Goes to warfare?</n> goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?


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<n>Secondly, he brings forth the authority of God's institution by an argument of comparison.</n>Say I these things <n>Have I not better ground than the common custom of men?</n> as a man? or saith not the law the same also?


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For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for <n>Was it God's proper intention to provide for oxen, when he made this law? For there is not the smallest thing in the world, but that God has a concern for.</n> oxen?


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Either saith hee it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth, should eare in hope, &amp; that he that thresheth in hope, should be partaker of his hope.


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<n>An assumption of the arguments with an amplification, for neither in so doing do we require a reward appropriate for our work.</n>If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things?


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<n>Another argument of great force: others are nourished among you, therefore it was lawful for me, indeed rather for me than any other. And yet I refused it, and had rather still suffer any inconvenience, than the Gospel of Christ should be hindered.</n>If others be partakers of [this] <n>The word signifies right and interest, by which he shows us that the ministers of the word must by right and duty be supported by the Church.</n> power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.


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<n>Last of all he brings forth the express law concerning the nourishing of the Levites, which privilege nonetheless he will not use.</n>Do ye not know that they which minister about holy things live [of the <n>This is spoken by the figure of speech metonymy, for those things that are offered in the temple.</n> things] of the temple? and they which wait at the altar are <n>Are partakers with the altar in dividing the sacrifice.</n> partakers with the altar?


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Even so hath the Lord ordained that they which preach the gospel should live <n>Because they preach the Gospel. It follows by this place, that Paul received no living, neither would have any other man receive, by a commodity of masses, or any other such superstitious nonsense.</n> of the gospel.


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But I have used none of these things: <n>He takes away occasion of suspicion by the way, that it might not be thought that he wrote this as though he was demanding his wages that were not payed him. On the contrary, he says, I had rather die, than not to continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord has given and commanded me this office: but unless I do it willingly and for the love of God, nothing that I do is to be considered worthwhile. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel's sake, as for my gains and advantages. But I say, this would not be to use, but rather to abuse my right and liberty: therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ.</n> neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.


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For though I preach the Gospel, I haue nothing to reioyce of: for necessitie is laid vpon me, and woe is vnto me, if I preach not the Gospel.


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For if I do it willingly, I haue a reward, but if I do it against my will, notwithstanding the dispensation is committed vnto me.


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What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ <n>By taking nothing from those to whom I preach it.</n> without charge, that I abuse not my power in the gospel.


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For though I bee free from all men, yet haue I made my selfe seruant vnto all men, that I might winne the moe.


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And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the <n>The word «law» in this place must be limited to the ceremonial Law.</n> law, as under the law, that I might gain them that are under the law;


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To them that are without Lawe, as though I were without Lawe, (when I am not without Lawe as pertaining to God, but am in the Lawe through Christ) that I may winne them that are without Lawe:


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To the weak became I as weak, that I might gain the weak: I am made all things to <n>In matters that are indifferent, which may be done or not done with a good conscience. It is as if he said, «I accommodated all customs and manners, that by all means I might save some.»</n> all [men], that I might by all means save some.


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And this I do for the gospel's sake, that I might be partaker thereof with <n>That both I and those to whom I preach the Gospel, may receive fruit by the Gospel.</n> [you].


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<n>He brings in another reason for this wrong, that is, that they were given to gluttony, for there were solemn banquets of sacrifices, and the loose living of the priests was always too much celebrated and kept. Therefore it was hard for those who were accustomed to loose living, especially when they pretended the liberty of the Gospel, to be restrained in these banquets. But on the other hand, the apostle calls them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmies were) who pamper up their bodies. And therefore affirming that they can have no reward unless they take another course and manner of life.</n>Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.


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And every man that striveth for the mastery is <n>Uses a most excellent and moderate diet.</n> temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible.


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But I keep under my <n>The old man which strives against the Spirit.</n> body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be <n>Or, «reproved». And this word «reproved» is not contrasted with the word «elect», but with the word «approved», when we see someone who is experienced not to be such a one as he ought to be.</n> a castaway.


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Moreover, <n>He sets out that which he said, laying before them an example of the horrible judgment of God against those who had in effect the very same pledges of the same adoption and salvation that we have. And yet nonetheless when they gave themselves to idol's feasts, they perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against those who frequented idol's feasts, the same also seems to be alleged to this end and purpose, because many men think that those things are not of such great weight that God will be angry with them if they use them. And so they frequent Christian assemblies and are baptized, and receive the communion, and confess Christ.</n> brethren, I would not that ye should be ignorant, how that all our <n>Paul says this in respect of the covenant, and not in respect of the persons, except generally.</n> fathers were under the cloud, and all passed through the sea;


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<n>In effect the ordinances of the old fathers were all one with ours, for they respected Christ alone, who offered himself to them in different forms.</n>And were all <n>All of them were baptized with the outward sign, but not indeed, because of which God cannot be blamed, but they themselves.</n> baptized unto <n>Moses being their guide.</n> Moses in the cloud and in the sea;


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And did all eat the <n>The same that we do.</n> same spiritual <n>Manna, which was a spiritual meat to the believers, who in faith lay hold upon Christ, who is the true meat.</n> meat;


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And did all drink the same spiritual drink: for they drank of that spiritual Rock that <n>Of the River and running Rock, who followed the people.</n> followed them: and that Rock was <n>Did signify Christ as an ordinance, so that together with the sign, there was the thing signified, and the truth itself. For God does not offer a bare sign, but the thing signified by the sign together with it, which is to be received with faith.</n> Christ.


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<n>An amplifying of the example against those who are carried away with their lusts beyond the bounds which God has measured out. For this is the beginning of all evil, as of idolatry (which has gluttony as a companion), fornication, rebelling against Christ, murmuring, and such like. And these things God punished most sharply in that old people, to the end that we who succeed them, and have a more full declaration of the will of God, might by that means take better heed.</n>Now these things were our <n>Some read «figures»: which signified our ordinances. For circumcision was to the Jews a seal of righteousness, to us a symbol of baptism, and so in the other ordinances.</n> examples, to the intent we should not lust after evil things, as they also lusted.


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Neither bee ye idolaters as were some of them, as it is written, The people sate downe to eate and drinke, and rose vp to play.


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Neither let vs commit fornication, as some of them committed fornication, and fell in one day three and twentie thousand.


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Neither let us tempt <n>To tempt Christ is to provoke him to a combat as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness.</n> Christ, as some of them also tempted, and were destroyed of serpents.


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Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the <n>This our age is called the end, for it is the culmination of all the ages.</n> ends of the world are come.


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<n>In conclusion he descends to the Corinthians themselves, warning them that they do not please themselves, but rather that they prevent the wiles of Satan. Yet he uses an declaration and comforts them, that he may not seem to make them altogether similar to those wicked idolaters and condemners of Christ, who perished in the wilderness.</n>Wherefore let him that thinketh he standeth take heed lest he fall.


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There hath no temptation taken you but such as is common to <n>Which comes from weakness.</n> man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also <n>He that would have you tempted for your profit's sake, will make a way for you to escape out of the temptation.</n> make a way to escape, that ye may be able to bear [it].


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<n>Now returning to those idol's feasts, that he may not seem to delay at all: first he promises that he will use no other reasons, than such as they knew very well themselves. He gives the following line of reasoning. The holy banquets of the Christians are pledges, first of all, of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual union in the very same religion. Therefore so do the idolaters also join themselves with their idols, or demons rather (for idols are nothing) in those solemn banquets, whereupon it follows, that that table is a table of demons, and therefore you must avoid it. For you cannot be partakers of the Lord and of idols together, much less may such banquets be considered as indifferent things. Will you then strive with God? And if you do, do you think that you will get the upper hand?</n>I speak as to wise men; judge ye what I say.


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The cup of <n>Of thanksgiving: whereupon, that holy banquet was called «eucharist», which is Greek for thanksgiving.</n> blessing which we bless, is it not the <n>A most effectual pledge and note of your joining together with Christ, and ingrafting to him.</n> communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?


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Behold Israel after the <n>That is, those who yet observe their ceremonies.</n> flesh: are not they which eat of the sacrifices <n>Are consenting and guilty, both of that worship and sacrifice.</n> partakers of the altar?


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What say I then? that the idole is any thing? or that that which is sacrificed to idoles, is any thing?


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But I [say], that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have <n>Have anything to do with the demons, or enter into that society which is begun in the demon's name.</n> fellowship with devils.


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Ye cannot drink the cup of the Lord, and the <n>The heathen and profane people were accustomed to finish up and make an end of their feasts which they kept to the honour of their gods, in offering meat offerings and drink offerings to them, with banquets and feastings.</n> cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.


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<n>Coming to another type of things offered to idols, he repeats that general rule, that in the use of indifferent things we ought to have consideration not of ourselves only, but of our neighbours. And therefore there are many things which of themselves are lawful, which may be evil when done by us, because of offence to our neighbour.</n> <n>See before in (1Co_6:13).</n>All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.


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<n>An applying of the rule to the present matter: whatever is sold in the market, you may indifferently buy it as if it were from the Lord's hand, and eat it either at home with the faithful, or being called home to the unfaithful, that is, in a private banquet. But yet with this exception, unless any man is present who is weak, whose conscience may be offended by setting meats offered to idols before them: for then you ought to have a consideration of their weakness.</n>Whatsoever is sold in the <n>The flesh that was sacrificed used to be sold in the markets, and the price returned to the priests.</n> shambles, [that] eat, asking no question for conscience sake:


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For the earth [is] the Lord's, and the <n>All those things of which it is full.</n> fulness thereof.


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If any of them which beleeue not, call you to a feast, and if ye wil go, whatsoeuer is set before you, eate, asking no question for conscience sake.


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But if any man say vnto you, This is sacrificed vnto idoles, eate it not, because of him that shewed it, and for the conscience (for the earth is the Lords, and all that therein is)


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Conscience, I say, not thine own, but of the other: <n>A reason: for we must take heed that our liberty is not spoken of as evil, and that the benefit of God which we ought to use with thanksgiving is not changed into impiety. And this is through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the apostle takes these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him.</n> for why is my liberty judged of another [man's] conscience?


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For if I by <n>If I may through God's grace eat this meat or that meat, why should I through my fault cause that benefit of God to turn to my blame?</n> grace be a partaker, why am I evil spoken of for that for which I give thanks?


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<n>The conclusion: we must order ourselves in such a way that we seek not ourselves, but God's glory, and so the salvation of as many as we may. In which the apostle does not thrust himself to the Corinthians (even his own flock) as an example, except so that he calls them back to Christ, to whom he himself has regard.</n>Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.


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Euen as I please all men in all things, not seeking mine owne profite, but the profite of many, that they might be saued.


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<n>The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, that is of the comely apparel of men and women, of the order of the Lord's supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he begins nonetheless with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called cannons.</n>Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you.


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<n>He sets down God, in Christ our mediator, as the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the question proposed, touching the comely apparel both of men and women in public assemblies, he declares that the woman is one degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him for the preeminence of the sex.</n>But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the <n>In that Christ is our mediator.</n> head of Christ [is] God.


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<n>By this he gathers that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection), they robbed themselves of their dignity, against God's ordinance.</n>Every <n>It appears, that this was a political law serving only for the circumstance of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly is a sign of subjection.</n> man praying or prophesying, having [his] head covered, dishonoureth his head.


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<n>And in like manner he concludes that women who show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves.</n>But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: <n>The first argument taken from the common sense of man, for so much as nature teaches women that it is dishonest for them to go abroad bareheaded, seeing that they have given to them thick and long hair which they do so diligently trim and deck, that they can in no way abide to have it shaved.</n> for that is even all one as if she were shaven.


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Therefore if the woman be not couered, let her also be shorne: and if it be shame for a woman to be shorne or shauen, let her be couered.


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<n>The taking away of an objection: have not men also hair given to them? «I grant that», says the apostle, «but there is another matter in it. For man was made to this end and purpose, that the glory of God should appear in his rule and authority. But the woman was made so that by profession of her obedience, she might more honour her husband.»</n>For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.


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<n>He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made.</n>For the man is not of the woman; but the woman of the man.


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<n>Secondly, by the fact that the woman was made for man, and not the man for the woman's sake.</n>Neither was the man created for the woman; but the woman for the man.


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<n>The conclusion: women must be covered, to show by this external sign their subjection.</n>For this cause ought the woman to have <n>A covering which is a token of subjection.</n> power on [her] head because of the <n>What this means, I do not yet understand.</n> angels.


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<n>A digression which the apostle uses, lest that which he spoke of the superiority of men, and the lower degree of women, in consideration of the policy of the Church, should be so taken as though there were no measure of this inequality. Therefore he teaches that men have in such sort the preeminence, that God made them not alone, but women also. And woman was so made of man, that men also are born by the means of women, and this ought to put them in mind to observe the degree of every sex in such sort, that the marriage relationship may be cherished.</n>Nevertheless neither is the man without the woman, neither the woman without the man, <n>By the Lord.</n> in the Lord.


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<n>He urges the argument taken from the common sense of nature.</n>Judge in yourselves: is it comely that a woman pray unto God uncovered?


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But if a woman have long hair, it is a glory to her: for [her] hair is given her for a <n>To be a covering for her, and such a covering as should procure another.</n> covering.


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<n>Against those who are stubbornly contentious we have to oppose this, that the churches of God are not contentious.</n>But if any man seem to be contentious, we have no such custom, neither the churches of God.


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<n>He passes now to the next treatise concerning the right administration of the Lord's supper. And the apostle uses this harsher preface, that the Corinthians might understand that whereas they generally observed the apostle's commandments, yet they badly neglected them in a matter of greatest importance.</n>Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse.


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<n>To celebrate the Lord's supper correctly, it is required that there is not only consent of doctrine, but also of affections, so that it is not profaned.</n>For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.


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<n>Although schisms and heresies proceed from the devil, and are evil, yet they come not by chance, nor without cause, and they turn to the profit of the elect.</n>For there must be also heresies among you, that they which are <n>Whom experience has taught to be of sound religion and godliness.</n> approved may be made manifest among you.


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When ye come together therefore into one place, [this] is <n>This is a usual metaphor by which the apostle flatly denies that which many did not do well.</n> not to eat the Lord's supper.


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For in eating every one taketh <n>Eats his food and does not wait until others come.</n> before [other] his own supper: and one is hungry, and another is drunken.


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<n>The apostle thinks it good to take away the love feasts because of their abuse, although they had been practised a long time, and with commendation used in churches, and were appointed and instituted by the apostles.</n>What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not.


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<n>We must take a true form of keeping the Lord's supper, out of the institution of it, the parts of which are these: touching the pastors, to show forth the Lord's death by preaching his word, to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution of it, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith, and repentance: to show forth the Lord's death, that is, in true faith to yield to his word and institution: and last of all, to take the bread from the minister's hand, and to eat it and to drink the wine, and give God thanks. This was Paul's and the apostles' manner of ministering.</n>For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:


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And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is <n>This word «broken» denotes to us the manner of Christ's death, for although his legs were not broken, as the thieves legs were, yet his body was very severely tormented, and torn, and bruised.</n> broken for you: this do in remembrance of me.


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After the same maner also he tooke the cup, when he had supped, saying, This cup is the Newe Testament in my blood: this doe as oft as ye drinke it, in remembrance of me.


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For as often as ye shall eate this bread, and drinke this cup, ye shewe the Lords death till hee come.


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<n>Whoever condemns the holy ordinances, that is, uses them incorrectly, are guilty not of the bread and wine, but of the thing itself, that is, of Christ, and will be grievously punished for it.</n>Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, <n>Otherwise than how such mysteries should properly be handled.</n> unworthily, shall be guilty of the body and blood of the Lord.


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<n>The examination of a man's self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian religion: and others that cannot examine themselves.</n>But let <n>This passage overthrows the idea of the faith of merit, or undeveloped faith, which the papists maintain.</n> a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.


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For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not <n>He is said to discern the Lord's body that has consideration of the worthiness of it, and therefore comes to eat of this food with great reverence.</n> discerning the Lord's body.


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<n>The profaning of the body and blood of the Lord in his mysteries is harshly punished by him, and therefore such wrongs ought diligently to be prevented by each one judging and correcting himself.</n>For this cause many [are] weak and sickly among you, and many sleep.


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For if we would <n>Try and examine ourselves, by faith and repentance, separating ourselves from the wicked.</n> judge ourselves, we should not be judged.


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But when we are iudged, we are chastened of the Lord, because we should not be condemned with the world.


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<n>The supper of the Lord is a common action of the whole church, and therefore there is no place for private suppers.</n>Wherefore, my brethren, when ye come together to eat, tarry one for another.


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<n>The supper of the Lord was instituted not to feed the belly, but to feed the soul with the communion of Christ, and therefore it ought to be separated from common banquets.</n>And if any man hunger, let him eat at home; that ye come not together unto condemnation. <n>Such things as pertain to order, as place, time, form of prayers, and other such like, the apostle took order for in congregations according to the consideration of times, places, and persons.</n> And the rest will I set in order when I come.


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Now <n>Now he enters into the third part of this treatise touching the right use of spiritual gifts, in which he gives the Corinthians plainly to understand that they abused them. For they that excelled bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren, abused them to a vain display, and so robbed the church of the use of those gifts. On the other side the inferior sort envied the better, and went about to make a departure, so that all the body was as it were scatted and rent in pieces. So then, going about to remedy these abuses he wills them first to consider diligently that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all.</n> concerning spiritual [gifts], brethren, I would not have you <n>Ignorant to what purpose these gifts are given to you.</n> ignorant.


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<n>He reproves the same by comparing their former state with that in which they were at this time, being endued with those excellent gifts.</n>Ye know that ye were <n>As touching God's service and the covenant, mere strangers.</n> Gentiles, carried away unto these dumb idols, even as ye were led.


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<n>The conclusion: know you therefore that you cannot so much as move your lips to honour Christ at all, except by the grace of the Holy Spirit.</n>Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus <n>Does curse him, or by any means whatever diminish his glory.</n> accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.


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<n>In the second place, he lays another foundation, that is, that these gifts are different, as the functions also are different and their offices different, but that one self same Spirit, Lord, and God is the giver of all these gifts, and that to one end, that is, for the profit of all.</n>Now there are diversities of gifts, but the <n>The Spirit is plainly distinguished from the gifts.</n> same Spirit.


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And there are diversities of <n>So Paul calls that inward power which comes from the Holy Spirit, and makes men fit for wonderful things.</n> operations, but it is the same God which worketh all in all.


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But the manifestation of the Spirit is <n>The Holy Spirit opens and shows himself freely in the giving of these gifts.</n> given to every man to <n>To the use and benefit of the church.</n> profit withal.


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<n>He declares this manifold diversity, and reckons up the principal gifts, beating that into their heads which he said before, that is, that all these things proceeded from one and the very same Spirit.</n>For to one is given by the Spirit the word of <n>Wisdom is a most excellent gift, and very needed, not only for those who teach, but also for those that exhort and comfort. And this thing is proper to the pastor's office, as the word of knowledge agrees to the teachers.</n> wisdom; to another the word of knowledge by the same Spirit;


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And to another is giuen faith by the same Spirit: and to another the giftes of healing, by the same Spirit:


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To another the <n>By «working» he means those great workings of God's mighty power, which pass and excel among his miracles, as the delivery of his people by the hand of Moses: that which he did by Elijah against the priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter, in the matter of Ananias and Sapphira.</n> working of miracles; to another <n>Foretelling of things to come.</n> prophecy; to another <n>By which false prophets are know from true, in which Peter surpassed Philip in exposing Simon Magus; (Act_8:20).</n> discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:


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But all these worketh that one and the selfsame Spirit, dividing to every man severally <n>He adds moreover somewhat else, that is, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.</n> as he will.


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<n>He sets forth his former saying by a similitude taken from the body: this, he says, is manifestly seen in the body, whose members are different, but yet so joined together, that they make but one body.</n>For as the body is one, and hath many members, and all the members of that one body, being many, are one body: <n>The applying of the similitude. So must we also think, he says, of the mystical body of Christ: for all we who believe, whether we are Jews or Gentiles, are by one person by the same baptism, joined together with our head, that by that means, there may be framed one body compact of many members. And we have drunk one self same spirit, that is to say, a spiritual feeling, perseverance and motion common to us all out of one cup.</n> so also [is] <n>Christ joined together with his Church.</n> Christ.


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For by one Spirit are we all baptized into <n>To become one body with Christ.</n> one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to <n>By one quickening drink of the Lord's blood, we are made partakers of his Spirit alone.</n> drink into one Spirit.


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<n>He amplifies that which followed of the similitude, as if he should say, «The unity of the body is not prevented by this diversity of members, and furthermore it could not be a body if it did not consist of many members, and those being different.»</n>For the body is not one member, but many.


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<n>Now he builds his doctrine upon the foundations which he has laid: and first of all he continues in his purposed similitude, and afterward he goes to the matter plainly and simply. And first of all he speaks unto those who would have separated themselves from those whom they envied, because they had not such excellent gifts as they. Now this is, he says, as if the foot should say it were not of the body, because it is not the hand, or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one another.</n>If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?


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And if the eare would say, Because I am not the eye, I am not of the body, is it therefore not of the body?


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<n>Again speaking to them, he shows them that if that should come to pass which they desire, that is, that all should be equal one to another, there would follow a destruction of the whole body, indeed and of themselves. For it could not be a body unless it were made of many members knit together, and different from one another. And that no man might find fault with this division as unequal, he adds that God himself has joined all these together. Therefore all must remain joined together, that the body may remain in safety.</n>If the whole body [were] an eye, where [were] the hearing? If the whole [were] hearing, where [were] the smelling?


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<n>Now on the other hand, he speaks to those who were endued with more excellent gifts, exhorting them not to despise the inferiors as unprofitable, and as though they served to no use. For God, he says, has in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see to them and to cover them: that by this means the necessity which is on both parts, might keep the whole body in peace and harmony. And that even though if each part is considered apart, they are of different degrees and conditions, yet because they are joined together, they have a community both in prosperity and affliction.</n>And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.


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Nay, much more those members of the body, which seem to be <n>Of the smallest and vilest offices, and therefore mentioned last among the rest.</n> more feeble, are necessary:


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And those [members] of the body, which we think to be less honourable, upon these we bestow more abundant <n>We more carefully cover them.</n> honour; and our uncomely [parts] have more abundant comeliness.


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For our comely partes neede it not: but God hath tempered the body together, and hath giuen the more honour to that part which lacked,


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That there should be no schism in the body; but [that] the members should have the same <n>Should bestow their operations and offices to the profit and preservation of the whole body.</n> care one for another.


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<n>Now he applies this same doctrine to the Corinthians without any allegory, warning them that as there are different functions and different gifts, it is their duty not to offend one another, either by envy or ambition. Instead, in being joined together in love and charity with one another, every one of them should bestow to the profit of all that which he has received, according as his ministry requires.</n>And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.


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Now ye are the body of Christ, and members in <n>For all churches, wherever they are dispersed through the whole world, are different members of one body.</n> particular.


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And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, <n>The offices of deacons.</n> helps, <n>He sets forth the order of elders, who were the maintainers of the church's discipline.</n> governments, diversities of tongues.


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Are all doers of miracles? haue all the gifts of healing? doe all speake with tongues? doe all interprete?


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<n>He teaches those who are ambitious and envious, a certain holy ambition and envy. That is, if they give themselves to the best gifts, and such as are most profitable to the church, and so if they contend to excel one another in love, which far surpasses all other gifts.</n>But covet earnestly the best gifts: and yet shew I unto you a more excellent way.


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Though <n>He reasons first of charity, the excellency of which he first shows by this, that without it, all other gifts are as nothing before God. And this he proves partly by an induction, and partly also by an argument taken of the end, for what reason those gifts are given. For, to what purpose are those gifts but to God's glory, and the profit of the Church as is before proved? So that those gifts, without charity, have no right use.</n> I speak with the tongues of men and of <n>A very earnest amplifying of the matter, as if he said, «If there were any tongues of angels, and I had them, and did not use them to the benefit of my neighbour, it would be nothing else except a vain and prattling type of babbling.»</n> angels, and have not charity, I am become [as] sounding brass, or a <n>That gives a rude and uncertain sound.</n> tinkling cymbal.


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And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge; and though I have all <n>By «faith» he means the gift of doing miracles, and not that faith which justifies, which cannot be void of charity as the other may.</n> faith, so that I could remove mountains, and have not charity, I am nothing.


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And though I feede the poore with all my goods, and though I giue my body, that I be burned, and haue not loue, it profiteth me nothing.


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<n>He describes the force and nature of charity, partly by a comparison of opposites, and partly by the effects of charity itself. And by this the Corinthians may understand both how profitable it is in the church, and how necessary: and also how far they are from it, and therefore how vainly and without cause they are proud.</n>Charity <n>Literally, «defers wrath».</n> suffereth long, [and] is kind; charity envieth not; charity vaunteth not itself, is not puffed up,


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Doth <n>It is not insolent, or reproachful.</n> not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;


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Rejoiceth not in iniquity, but <n>Rejoices at righteousness in the righteous. For by «truth» the Hebrews mean «righteousness».</n> rejoiceth in the truth;


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<n>Again he commends the excellency of charity, in that it will never be abolished in the saints, whereas the other gifts which are necessary for the building up of the church, so long as we live here, will have no place in the world to come.</n>Charity never faileth: but whether [there be] prophecies, they shall fail; whether [there be] tongues, they shall cease; whether [there be] <n>The getting of knowledge by prophesying.</n> knowledge, it shall vanish away.


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<n>The reason: because we are now in the state that we have need to learn daily, and therefore we have need of those helps, that is, of the gift of tongues, and knowledge, and also of those that teach by them. But to what purpose serve they then, when we have obtained and gotten the full knowledge of God, which serve now but for those who are imperfect and go by degrees to perfection?</n>For we know in <n>We learn imperfectly.</n> part, and we prophesy in part.


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<n>He sets forth that which he said by an excellent similitude, comparing this life to our infancy, or childhood, in which we mutter and stammer rather than speak, and think and understand childish things, and therefore have need of such things as may form and frame our tongue and mind. But when we become men, to what purpose should we desire that stammering, those childish toys, and such like things, by which we are formed in our childhood by little and little?</n>When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.


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<n>The applying of the similitude of our childhood to this present life, in which we darkly behold heavenly things, according to the small measure of light which is given to us, through the understanding of tongues, and hearing the teachers and ministers of the Church. And our man's age and strength is compared to that heavenly and eternal life, in which when we behold God himself present, and are enlightened with his full and perfect light, to what purpose would we desire the voice of man, and those worldly things which are most imperfect? But yet then all the saints will be knit both with God, and between themselves with most fervent love. And therefore charity will not be abolished, but perfected, although it will not be shown forth and entertained by such manner of duties as belong only and especially to the infirmity of this life.</n>For <n>All this must be understood by comparison.</n> now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.


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<n>The conclusion: as if the apostle should say, «Such therefore will be our condition then: but now we have three things, and they remain sure if we are Christ's, without which, true religion cannot consist, that is, faith, hope, and charity. And among these, charity is the chiefest because it ceases not in the life to come as the rest do, but is perfected and accomplished. For seeing that faith and hope tend to things which are promised and are to come, when we have presently gotten them, to what purpose would we have faith and hope? But yet there at length we will truly and perfectly love both God and one another.»</n>And now abideth faith, hope, charity, these three; but the greatest of these [is] charity.


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Follow <n>He infers now of what he spoke before: therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal. And so esteem those things as most excellent which profit the greater part of men (such as prophecy, that is to say, the gift of teaching and applying the doctrine: which was condemned in respect of other gifts, although it is the chiefest and most necessary for the Church) and not those who for a show seem to be marvellous, as the gifts of tongues. This was when a man was suddenly endowed with the knowledge of many tongues, which made men greatly amazed and yet of itself was not greatly of any use, unless there was an interpreter.</n> after charity, and desire spiritual [gifts], but rather that ye may <n>What prophecy is he shows in the third verse.</n> prophesy.


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<n>He reprehends their perverse judgment concerning the gift of tongues. For why was it given? The answer: so that the mysteries of God might be the better known to a greater number. By this it is evident that prophecy, which the gift of tongues ought to serve, is better than this: and therefore the Corinthians judged incorrectly, in that they made more account of the gift of tongues than of prophesying: because no doubt the gift of tongues was a thing more to be bragged of. And hereupon followed another abuse of the gift of tongues, in that the Corinthians used tongues in the congregation without an interpreter. And although this thing might be done to some profit of him that spoke them, yet he corrupted the right use of that gift because there came by it no profit to the hearers. And common assemblies were instituted and appointed not for any private man's commodity, but for the profit of the whole company.</n>For he that speaketh in an [unknown] <n>A strange language, which no man can understand without an interpreter.</n> tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the <n>By that inspiration which he has received of the Spirit, which nonetheless he abuses, when he speaks mysteries which none of the company can understand.</n> spirit he speaketh mysteries.


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But he that prophesieth speaketh unto men [to] <n>Which may further men in the study of godliness.</n> edification, and exhortation, and comfort.


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He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the <n>The company.</n> church.


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I would that ye all spake strange languages, but rather that ye prophecied: for greater is hee that prophecieth, then hee that speaketh diuers tongues, except hee expounde it, that the Church may receiue edification.


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And nowe, brethren, if I come vnto you speaking diuers tongues, what shall I profite you, except I speake to you, either by reuelation, or by knowledge, or by prophecying, or by doctrine?


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<n>He sets forth that which he said by a similitude, which he borrows and takes from instruments of music, which although they speak not perfectly, yet they are distinguished by their sounds, that they may be the better used.</n>And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?


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So likewise ye, except ye utter by the tongue words <n>That fitly utter the matter itself.</n> easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.


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<n>He proves that interpretation is necessarily to be joined with the gift of tongues, by the manifold variety of languages, insomuch that if one speak to another without an interpreter, it is as if he did not speak.</n>There are, it may be, so many kinds of voices in the world, and none of them [is] without signification.


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Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that <n>As the papists in all their sermons, and they that ambitiously pour out some Hebrew or Greek words in the pulpit before the unlearned people, by this to get themselves a name of vain learning.</n> speaketh [shall be] a barbarian unto me.


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<n>The conclusion: if they will excel in those spiritual gifts, as it is proper, they must seek the profit of the church. And therefore they must not use the gift of tongues, unless there is an interpreter to expound the strange and unknown tongue, whether it is himself that speaks, or another interpreter.</n>Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church.


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Wherefore let him that speaketh in an [unknown] tongue <n>Pray for the gift of interpretation.</n> pray that he may interpret.


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<n>A reason: because it is not sufficient for us to speak so in the congregation that we ourselves worship God in spirit (that is according to the gift which we have received), but we must also be understood of the company, lest that is unprofitable to others which we have spoken.</n>For <n>If I pray, when the church is assembled together, in a strange tongue.</n> if I pray in an [unknown] tongue, my <n>The gift and inspiration which the spirit gives me does its part, but only to myself.</n> spirit prayeth, but my understanding is <n>No fruit comes to the church by my prayers.</n> unfruitful.


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What is it then? I will pray with the spirit, and I will pray with the <n>So that I may be understood by others, and may instruct others.</n> understanding also: I will sing with the spirit, and I will sing with the understanding also.


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<n>Another reason: seeing that the whole congregation must agree with him that speaks, and also witness this agreement, how will they give their assent or agreement who know not what is spoken?</n>Else when thou shalt bless with the <n>Alone, without any consideration of the hearers.</n> spirit, how shall he that <n>He that sits as a private man.</n> occupieth the room of the unlearned say <n>So then one uttered the prayers, and all the company answered «amen».</n> Amen at thy giving of thanks, seeing he understandeth not what thou sayest?


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<n>He sets himself as an example, both that they may be ashamed of their foolish ambition, and also that he may avoid all suspicion of envy.</n>I thank my God, I speak with tongues more than ye all:


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Yet in the church I had rather speak <n>A very few words.</n> five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue.


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<n>Now he reproves those freely for their childish folly, who do not see how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same cursing is also contained among the punishments with which God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they did not understand.</n>Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.


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In the <n>By the «law» he understands the entire scripture.</n> law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.


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<n>The conclusion: therefore the gift of tongues serves to punish the unfaithful and unbelievers, unless it is referred to prophecy (that is to say, to the interpretation of scripture) and that what is spoken is by the means of prophecy is understood by the hearers.</n>Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe.


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<n>Another argument: the gift of tongues without prophecy is not only unprofitable to the faithful, but also hurts very much, both the faithful as well as the unfaithful, who should be won in the public assemblies. For by this means it comes to pass that the faithful seem to others to be mad, much less can the unfaithful be instructed by it.</n>If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] <n>See (Act_4:13).</n> unlearned, or unbelievers, will they not say that ye are mad?


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But if all prophecie, and there come in one that beleeueth not, or one vnlearned, hee is rebuked of all men, and is iudged of all,


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And so are the secrets of his heart made manifest, and so he will fall downe on his face and worship God, and say plainely that God is in you in deede.


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<n>The conclusion: the edifying of the congregation is a rule and measure of the right use of all spiritual gifts.</n>How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.


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<n>The manner how to use the gift of tongues. It may be lawful for one or two, or at the most for three, to use the gift of tongues, one after another in an assembly, so that there is someone to expound their utterances. But if there are none to expound, let him that has the gift speak to himself alone.</n>If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret.


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But if there be no interpreter, let him keepe silence in the Church, which speaketh languages, and let him speake to himselfe, and to God.


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<n>The manner of prophesying: let two or three propound, and let the others judge of that which is propounded, whether it is agreeable to the word of God or not. If in this examination the Lord indicates that nothing was wrong, let them give him leave to speak. Let every man be admitted to prophesy, severally and in his order, so far forth as it is required for the edifying of the church. Let them be content to be subject to each other's judgment.</n>Let the prophets speak two or three, and let the other judge.


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And the <n>The doctrine which the prophets bring, who are inspired with God's Spirit.</n> spirits of the prophets are subject to the prophets.


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<n>Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.</n>Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.


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And if they will learne any thing, let them aske their husbands at home: for it is a shame for women to speake in the Church.


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<n>A general conclusion of the treatise of the right use of spiritual gifts in assemblies. And this is with a sharp reprehension, lest the Corinthians might seem to themselves to be the only ones who are wise.</n>What? came the word of God out from you? or came it unto you only?


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If any man think himself to be a prophet, or <n>Skilful in knowing and judging spiritual things.</n> spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.


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<n>The church ought not to care for those who are stubbornly ignorant, and will not abide to be taught, but to go forward nonetheless in those things which are right.</n>But if any man be ignorant, let him be ignorant.


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<n>Prophecy ought certainly to be retained and kept in congregations, and the gift of tongues is not to be forbidden, but all things must be done orderly.</n>Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.


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Moreover, <n>The sixth treatise of this epistle, concerning the resurrection: and he uses a transition, or passing over from one matter to another, showing first that he brings no new thing, to the end that the Corinthians might understand that they had begun to swerve from the right course. And next that he does not go about to entreat of a trifling matter, but of another chief point of the Gospel, which if it is taken away, their faith will necessarily come to nothing. And so at the length he begins this treatise at Christ's resurrection, which is the ground and foundation of ours, and confirms it first by the testimony of the scriptures and by the witness of the apostles, and of more than five hundred brethren, and last of all by his own.</n> brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye <n>In the profession of which you still continue.</n> stand;


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By which also ye are saved, if ye keep in memory what I preached unto you, <n>Which is very absurd, and cannot be, for they that believe must reap the fruit of faith.</n> unless ye have believed in vain.


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For first of all, I deliuered vnto you that which I receiued, how that Christ died for our sinnes, according to the Scriptures,


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And that he was seen of Cephas, then of the <n>Of those twelve picked and chosen apostles, who were commonly called twelve, though Judas was put out of the number.</n> twelve:


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After that, he was seen of above five hundred brethren at <n>Not at several different times, but together and at one instant.</n> once; of whom the greater part remain unto this present, but some are fallen asleep.


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<n>He maintains along the way the authority of his apostleship, which was required to be in good credit among the Corinthians, that this epistle might be of force and weight among them. In the mean time he compares himself, under divine inspiration, in such a way with certain others, that he makes himself inferior to them all.</n>And last of all he was seen of me also, as of one born out of due time.


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For I am the least of the Apostles, which am not meete to be called an Apostle, because I persecuted the Church of God.


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But by the grace of God, I am that I am: and his grace which is in me, was not in vaine: but I laboured more aboundantly then they all: yet not I, but the grace of God which is with me.


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<n>The first argument to prove that there is a resurrection from the dead: Christ is risen again, therefore the dead will rise again.</n>Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?


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<n>The second by an absurdity: if there is no resurrection of the dead, then Christ is not risen again.</n>But if there be no resurrection of the dead, then is Christ not risen:


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<n>The proof of that absurdity, by other absurdities: if Christ is not risen again, the preaching of the Gospel is in vain, and the credit that you gave to it is vain, and we are liars.</n>And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain.


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And we are found also false witnesses of God: for we haue testified of God, that he hath raised vp Christ: whome he hath not raised vp, if so be the dead be not raised.


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<n>He repeats the same argument taken from an absurdity, purposing to show how faith is in vain if the resurrection of Christ is taken away.</n>For if the dead rise not, then is not Christ raised:


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And if Christ be not raised, your faith [is] vain; <n>First, seeing death is the punishment of sin, in vain should we believe that our sins were forgiven us, if they remain: but they do remain, if Christ did not rise from death.</n> ye are <n>They are yet in their sins who are not sanctified, nor have obtained remission of their sins.</n> yet in your sins.


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<n>Secondly, unless it is certain that Christ rose again, all those who died in Christ have perished. So then, what profit comes of faith?</n>Then they also which are fallen asleep in Christ are perished.


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<n>The third argument which is also taken from an absurdity: for unless there is another life, in which those who trust and believe in Christ will be blessed, they are the most miserable of all creatures, because in this life they would be the most miserable.</n>If in this life only we have hope in Christ, we are of all men most miserable.


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<n>A conclusion of the former argument: therefore Christ is risen again.</n>But now is Christ risen from the dead, <n>He puts the last conclusion for the first proposition of the argument that follows. Christ is risen again: therefore will we the faithful (for of them he speaks) rise again. Then follows the first reason of this conclusion: for Christ is set forth to us to be considered of, not as a private man apart and by himself, but as the firstfruits: and he takes that which was known to all men, that is, that the whole heap is sanctified in the firstfruits.</n> [and] become the <n>He alludes to the firstfruits of grain, the offering of which sanctified the rest of the fruits.</n> firstfruits of them that slept.


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<n>Another confirmation of the same conclusion: for Christ is to be considered as opposite to Adam, that as from one man Adam, sin came over all, so from one man Christ, life comes to all. That is to say, that all the faithful, who die because by nature they were born of Adam, so because in Christ they are made the children of God by grace, they are made alive and restored to life by him.</n>For since by man [came] death, by man [came] also the resurrection of the dead.


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For as in Adam all die, even so in Christ shall all be <n>Will rise by the power of Christ.</n> made alive.


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<n>He does two things together: for he shows that the resurrection is in such sort common to Christ with all his members, that nonetheless he far surpasses them, both in time (for he was the first that rose again from the dead) and also in honour, because from him and in him is all our life and glory. Then by this occasion he passes to the next argument.</n>But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.


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<n>The fourth argument with which also he confirms the other, has a most sure ground, that is, because God must reign. And this is the manner of his reign, that the Father will be shown to be King in his Son who was made man, to whom all things are made subject (the promiser being the only exception) to the end that the Father may afterward triumph in his Son the conqueror. And he makes two parts of this reign and dominion of the Son in which the Father's glory consists: that is first, the overcoming of his enemies, in which some must be deprived of all power, as Satan and all the wicked, be they ever so proud and mighty, and others must be utterly abolished, as death. And second, a plain and full delivery of the godly from all enemies, that by this means God may fully set forth the body of the Church cleaving fast to their head Christ, his kingdom and glory, as a King among his subjects. Moreover he puts the first degree of his kingdom in the resurrection of the Son, who is the head: and the perfection, in the full conjunction of the members with the head, which will be in the latter day. Now all these tend to this purpose, to show that unless the dead do rise again, neither the Father can be King above all, neither Christ the Lord of all. For neither should the power of Satan and death be overcome, nor the glory of God be full in his Son, nor his Son in his members.</n>Then [cometh] the <n>The conclusion and finishing of all things.</n> end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down <n>All his enemies who will be robbed of all the power that they have.</n> all rule and all authority and power.


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For he must reign, till he hath put all enemies <n>Christ is considered here as he appeared in the form of a servant, in which respect he rules the Church as head, and that because this power was given to him from his Father.</n> under his feet.


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The <n>The conclusion of the argument, which is taken from the whole to the part: for if all his enemies will be put under his feet, then it will necessarily be that death also will be subdued under him.</n> last enemy [that] shall be destroyed [is] death.


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For he hath put downe all things vnder his feete. (And when he saith that all things are subdued to him, it is manifest that he is excepted, which did put downe all things vnder him.)


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And when all things shall be subdued unto him, <n>Not because the Son was not subject to his Father before, but because his body, that is to say, the Church which is here in distress, and not yet wholly partaker of his glory, is not yet fully perfect: and also because the bodies of the saints which are in the graves, will not be glorified until the resurrection. But Christ as he is God, has us subject to him as his Father has, but as he is Priest, he is subject to his Father together with us. Augustine, book 1, chap. 8, of the trinity.</n> then shall the Son also himself be subject unto him that put all things under him, that <n>By this high type of speech is set forth an incomprehensible glory which flows from God, and will fill all of us, as we are joined together with our head, but yet in such a way that our head will always preserve his preeminence.</n> God may be all in all.


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<n>The fifth argument taken of the end of baptism, that is, because those who are baptized, are baptized for dead: that is to say, that they may have a remedy against death, because baptism is a token of regeneration.</n>Else what shall they do which are baptized <n>They that are baptized to this end and purpose, that death may be put out in them, or to rise again from the dead, of which baptism is a seal.</n> for the dead, if the dead rise not at all? why are they then baptized for the dead?


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<n>The sixth argument: unless there is a resurrection of the dead, why should the apostles so daily cast themselves into danger of so many deaths?</n>And why stand we in jeopardy every hour?


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I protest by your <n>As though he said, «I die daily, as all the miseries I suffer can well witness, which I may truly boast of, that I have suffered among you.»</n> rejoicing which I have in Christ Jesus our Lord, I die daily.


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<n>The taking away of an objection: but you, Paul, were ambitious, as men commonly and are accustomed to be, when you fought with beasts at Ephesus. That is very likely, says Paul: for what could that profit me, were it not for the glory of eternal life which I hope for?</n>If <n>Not upon any godly motion, nor casting my eyes upon God, but carried away with vain glory, or a certain headiness.</n> after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? <n>The seventh argument which depends upon the last: if there is no resurrection of the dead, why do we give ourselves to anything else, except for eating and drinking?</n> let us <n>These are sayings of the Epicureans.</n> eat and drink; for to morrow we die.


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<n>The conclusion with a sharp exhortation, that they take heed of the wicked company of certain ones. And from this he shows where this evil sprang from: warning them to be wise with sobriety to righteousness.</n>Be not deceived: evil communications corrupt good manners.


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Awake to liue righteously, and sinne not: for some haue not ye knowledge of God, I speake this to your shame.


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<n>Now that he has proved the resurrection, he demonstrates their doltishness, in that they scoffingly demanded how it could be that the dead could rise again: and if they did rise again, they asked mockingly, what manner of bodies they should have. Therefore he sends these fellows, who seemed to themselves to be marvellously wise and intelligent, to be instructed of poor rude farmers.</n>But some [man] will say, How are the dead raised up? and with what body do they come?


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<n>You might have learned either of these, Paul says, by daily experience: for seeds are sown, and rot, and yet nonetheless they are far from perishing, but rather they grow up far more beautiful. And whereas they are sown naked and dry, they spring up green from death by the power of God: and does it seem incredible to you that our bodies should rise from corruption, and that endued with a far more excellent quality?</n>[Thou] fool, that which thou sowest is not quickened, except it die:


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And that which thou sowest, thou sowest not that body that shalbe, but bare corne as it falleth, of wheat, or of some other.


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<n>We see a diversity both in one and the self same thing which has now one form and then another, and yet keeps its own type: as it is evident in a grain which is sown bare, but springs up far after another sort: and also in different types of one self same sort, as among beasts: and also among things of different sorts, as the heavenly bodies and the earthly bodies; which also differ very much one from another. Therefore there is no reason why we should reject either the resurrection of the bodies, or the changing of them into a better state, as a thing impossible, or strange.</n>But God giveth it a body as it hath pleased him, and to every seed his own body.


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All flesh is not the same flesh, but there is one flesh of men, and another flesh of beastes, and another of fishes, and another of birdes.


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There are also heauenly bodies, and earthly bodies: but the glorie of the heauenly is one, and the glorie of the earthly is another.


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There is another glorie of the sunne, and another glorie of the moone, and another glorie of the starres: for one starre differeth from another starre in glorie.


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<n>He makes three manner of qualities of the bodies being raised: first, incorruption, that is, because they will be sound and altogether of a nature that can not be corrupt. Second, glory, because they will be adorned with beauty and honour. Third, power, because they will continue everlasting, without food, drink, and all other helps, without which this frail life cannot keep itself from corruption.</n>So also [is] the resurrection of the dead. It is <n>Is buried, and man is hid as seed in the ground.</n> sown in corruption; it is raised in incorruption:


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It is sown in <n>Void of honour, void of glory and beauty.</n> dishonour; it is raised in glory: it is sown in weakness; it is raised in <n>Freed from the former weakness, in which it is subject to such alteration and change, that it cannot maintain itself without food and drink and such other like helps.</n> power:


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<n>He shows perfectly in one word this change of the quality of the body by the resurrection, when he says that a natural body will become a spiritual body: which two qualities being completely different the one from the other he straightway expounds, and sets forth diligently.</n>It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.


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<n>That is called a natural body which is made alive and maintained by a living soul only in the manner that Adam was, of whom we are all born naturally. And that is said to be a spiritual body, which together with the soul is made alive with a far more excellent power, that is, with the Spirit of God, who descends from Christ the second Adam to us.</n>And so it is written, The <n>Adam is called the first man, because he is the root as it were from which we spring. And Christ is the latter man, because he is the beginning of all those that are spiritual, and in him we are all included.</n> first man Adam was made a living soul; the last Adam [was made] a <n>Christ is called a Spirit, by reason of that most excellent nature, that is to say, God who dwells in him bodily, as Adam is called a living soul, by reason of the soul which is the best part in him.</n> quickening spirit.


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<n>Secondly, he wills the order of this twofold state or quality to be observed, that the natural was first, Adam being created of the clay of the earth. And the spiritual follows and came upon it, that is, when the Lord being sent from heaven, endued our flesh, which was prepared and made fit for him, with the fulness of the Godhead.</n>Howbeit that [was] not first which is spiritual, but that which is natural; and afterward that which is spiritual.


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The first man [is] of the earth, <n>Wallowing in dirt, and wholly given to an earthly nature.</n> earthy: the second man [is] the Lord from <n>As Adam was the first man, Christ is the second man; and these two are spoken of, as if they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all the spiritual offspring: and that he is «the Lord from heaven»; in distinction from the first man. (Ed.)</n> heaven.


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<n>He applies both the earthly naturalness of Adam (if I may so say) to our bodies, so long as they are naturally conversant upon earth, that is, in this life, and in the grave. And also the spirituality of Christ to our same bodies, after they are risen again: and he says that the former goes before, and that this latter will follow.</n>As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, such [are] they also that are heavenly.


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And as we have borne the <n>Not a vain and false image, but such a one as indeed had the truth with it.</n> image of the earthy, we shall also bear the image of the heavenly.


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<n>The conclusion: we cannot be partakers of the glory of God unless we put off all that gross and filthy nature of our bodies subject to corruption, that the same body may be adorned with incorruptible glory.</n>Now this I say, brethren, that <n>Flesh and blood are taken here for a living body, which cannot attain to incorruption, unless it puts off corruption.</n> flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.


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<n>He goes further, declaring that it will come to pass that those who will be found alive in the latter day will not descend into that corruption of the grave, but will be renewed with a sudden change, which change is very necessary. And he further states that the certain enjoying of the benefit and victory of Christ, is deferred to that latter time.</n>Behold, I shew you a <n>A thing that has been hid, and never known before now, and therefore worthy that you give good care to it.</n> mystery; We shall not all sleep, but we shall all be changed,


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In <n>He shows that the time will be very short.</n> a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.


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So when this corruptible hath put on incorruption, and this mortall hath put on immortalitie, then shalbe brought to passe the saying that is written, Death is swallowed vp into victorie.


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<n>An exhortation taken from the profit that ensues, that seeing they understand that the glory of the other life is laid up for faithful workmen, they continue and stand fast in the truth of the doctrine of the resurrection of the dead.</n>Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the <n>Through the Lord's help and goodness working in us.</n> Lord.


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Now concerning <n>Collections in ancient times were made by the appointment of the apostle appointment to be the first day of the week, on which day the manner was then to assemble themselves.</n> the collection for the saints, as I have given order to the churches of Galatia, even so do ye.


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Upon the <n>Which in times past was called Sunday, but now is called the Lord's day.</n> first [day] of the week let every one of you lay by him in store, as [God] hath <n>That every man bestow according to the ability that God has blessed him with.</n> prospered him, that there be no gatherings when I come.


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And when I come, whomsoever ye shall approve by [your] <n>Which you will give to them to carry.</n> letters, them will I send to bring your liberality unto Jerusalem.


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<n>The rest of the epistle is spent in writing of familiar matters, yet so that all things are referred to his purposed mark, that is to say, to the glory of God, and the edifying of the Corinthians.</n>And if it be meet that I go also, they shall go with me.


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Nowe I will come vnto you, after I haue gone through Macedonia (for I will passe through Macedonia.)


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And it may be that I will abide, yea, or winter with you, that ye may bring me on my way, whither soeuer I goe.


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For I will not see you nowe in my passage, but I trust to abide a while with you, if the Lord permit.


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For a great door and <n>Very fit and convenient to do great things by.</n> effectual is opened unto me, and [there are] many adversaries.


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Now if Timotheus come, see that he may be with you <n>Without any just occasion of fear.</n> without fear: for he worketh the work of the Lord, as I also [do].


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Let no man therefore despise him: but conduct him forth <n>Safe and sound, and that with every type of courtesy.</n> in peace, that he may come unto me: for I look for him with the brethren.


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As touching our brother Apollos, I greatly desired him, to come vnto you with the brethren: but his mind was not at all to come at this time: howbeit he will come when he shall haue conuenient time.


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I beseech you, brethren, (ye know the house of <n>Stephanas is the name of a man and not of a woman.</n> Stephanas, that it is the firstfruits of Achaia, and [that] they have <n>Given themselves wholly to the ministry.</n> addicted themselves to the ministry of the saints,)


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That ye <n>That you honour and revere them, be obedient to them, and be content to be ruled by them, as you properly should, seeing that they have bestowed themselves and their goods, and this to help you with them.</n> submit yourselves unto such, and to every one that helpeth with [us], and laboureth.


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I am glad of the comming of Stephanas, and Fortunatus, and Achaicus: for they haue supplied the want of you.


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For they have refreshed my <n>My heart.</n> spirit and yours: therefore <n>Take them for such men as they are indeed.</n> acknowledge ye them that are such.


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The Churches of Asia salute you: Aquila and Priscilla with ye Church that is in their house, salute you greatly in the Lord.


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If any man love not the Lord Jesus Christ, let him be Anathema <n>By these words are meant the severest type of curse and excommunication that was among the Jews: and the words are as much as to say, «As our Lord comes». So that his meaning may be this, «Let him be accursed even to the coming of the Lord», that is to say, to the day of his death, even for ever.</n> Maranatha.


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My loue be with you all in Christ Iesus, Amen. The first Epistle to the Corinthians, written from Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus.


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Paul, <n>See the declaration of such salutations in the former epistles.</n> an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:


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<n>He begins after this manner with thanksgiving, which nonetheless (otherwise than he was accustomed to) he applies to himself: beginning his epistle with the setting forth of the dignity of his apostleship, forced (as it should seem) by their importunity which took an occasion to despise him, by reason of his miseries. But he answers, that he is not so afflicted but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God the Father in Jesus Christ.</n> <n>To him be praise and glory given.</n>Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of <n>Most merciful.</n> mercies, and the God of all comfort;


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Who comforteth us in all our tribulation, <n>The Lord comforts us to this end and purpose, that we may so much the more surely comfort others.</n> that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.


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For as the <n>The miseries which we suffer for Christ, or which Christ suffers in us.</n> sufferings of Christ abound in us, so our consolation also aboundeth by Christ.


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<n>He denies that either his afflictions with which he was often afflicted, or the consolations which he received of God, may justly be despised, seeing that the Corinthians both ought and might take great occasion to be strengthened and encouraged by either of them.</n>And whether we be afflicted, [it is] for your consolation and salvation, which is <n>Although salvation is given to us freely, yet because there is a way appointed to us by which we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to work our salvation; (Phi_2:12). And because it is God alone that of his free good will works all things in us, therefore is he said to work the salvation in us by that very same way by which we must pass to everlasting life, after we have once overcome all incumbrances.</n> effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.


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And our hope is stedfast concerning you, in as much as we know that as ye are partakers of the sufferings, so shall ye be also of the consolation.


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<n>He witnesses that he is not ashamed of his afflictions, and further that he desires also to have all men know the greatness of them, and also his delivery from them, although it is not yet perfect.</n>For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we <n>I did not know at all what to do, neither did I see by man's help which way to save my life.</n> despaired even of life:


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But we had the sentence of death in <n>I was resolved within myself to die.</n> ourselves, that we should not trust in ourselves, but in God which raiseth the dead:


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Who delivered us from so <n>From these great dangers.</n> great a death, and doth deliver: in whom we trust that he will yet deliver [us];


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<n>That he may not seem to boast of himself, he attributes all to God, and in so doing also confesses that he attributes much to the prayers of the faithful.</n>Ye also helping together by prayer for us, <n>The end of the afflictions of the saints is the glory of God, and therefore they ought to be precious to us.</n> that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.


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<n>Secondly, he dismisses another slander, that is, that he was a light man, and such a one as was not lightly to be trusted, seeing that he promised to come to them, and did not come. And first he speaks of the singleness of his mind, and sincerity, which they knew both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protests that he will never be otherwise.</n>For our rejoicing is this, the testimony of our conscience, that in simplicity and godly <n>With clearness, and holy and true plainness of mind, as God himself can witness.</n> sincerity, not with fleshly wisdom, but by the <n>Trusting to that very wisdom which God of his free goodness has given me from heaven.</n> grace of God, we have had our conversation in the world, and more abundantly to you-ward.


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For we write <n>He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.</n> none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the <n>Perfectly.</n> end;


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As also ye have acknowledged us in part, that we are your <n>Paul's rejoicing in the Lord was that he had won the Corinthians: and they themselves rejoiced that such an apostle was their instructor, and taught them so purely and sincerely.</n> rejoicing, even as ye also [are] ours in the <n>When he will sit as judge.</n> day of the Lord Jesus.


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And in this confidence I was minded to come unto you before, that ye might have a <n>Another benefit.</n> second benefit;


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And to passe by you into Macedonia, and to come againe out of Macedonia vnto you, and to be led foorth towarde Iudea of you.


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<n>He dismisses their slander and false report by denying it, and first of all in that different ones went about to persuade the Corinthians, that in the preaching of the Gospel, Paul agreed not to himself: for this was the matter and the case.</n>When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the <n>As men do who will rashly promise anything, and change their purpose constantly.</n> flesh, that with me there should be <n>That I should say and not say a thing?</n> yea yea, and nay nay?


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<n>He calls God as witness and as judge of his constancy in preaching and teaching one self same Gospel.</n>But [as] God [is] <n>True, and of whose faithful witness it would be horribly wicked to doubt.</n> true, our word toward you was not yea and nay.


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<n>He adds also with himself his companions, as witnesses with whom he fully consented in teaching the same thing, that is, the same Christ.</n>For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, <n>Was not different and wavering.</n> was not yea and nay, but in <n>That is, in God.</n> him was yea.


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<n>Last of all he declares the sum of his doctrine, that is, that all the promises of salvation are sure and ratified in Christ.</n>For all the promises of God in him [are] yea, and in <n>Christ is set also forth to exhibit and fulfil them most assuredly, and without any doubt.</n> him Amen, unto the glory of God by <n>Through our ministry.</n> us.


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<n>He attributes the praise of this constancy only to the grace of God, through the Holy Spirit. In addition he concludes that they cannot doubt of his faith and his fellows, without doing injury to the Spirit of God, seeing that they themselves know all this to be true.</n>Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;


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Who hath also sealed us, and given the <n>An earnest is whatever is given to confirm a promise.</n> earnest of the Spirit in our hearts.


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<n>Now coming to the matter, he swears that he did not lightly alter his purpose of coming to them, but rather that he did not come to them for this reason, that he, being present, might not be forced to deal more sharply with them than he would like.</n>Moreover I call God for a record upon my <n>Against myself, and to the danger of my own life.</n> soul, that to spare you I came not as yet unto Corinth.


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<n>He removes all suspicion of arrogance, declaring that he speaks not as a lord to them, but as a servant, appointed by God to comfort them.</n>Not for that we have dominion over your faith, but are helpers of your <n>He sets the joy and peace of conscience, which God is author of, as opposed to tyrannous fear, and in addition shows the result of the Gospel.</n> joy: for by faith ye stand.


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But I determined this with myself, that I would not come again to you in <n>Causing grief among you, which he would have done if he had come to them before they had repented.</n> heaviness.


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For if I make you sorie, who is he then that shoulde make me glad, but ye same which is made sorie by me?


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And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having <n>For I trusted that you would immediately take that out of the way which you knew I was discontented with, considering how you are persuaded that my joy is your joy.</n> confidence in you all, that my joy is [the joy] of you all.


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For in great affliction, &amp; anguish of heart I wrote vnto you with many teares: not that yee should be made sorie, but that ye might perceiue the loue which I haue, specially vnto you.


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<n>He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.</n>But if any have caused grief, he hath not <n>As if he said, «All that sorrow is so completely wiped away, that I have never felt it.»</n> grieved me, but <n>As for me, says Paul, I have no more to do with him.</n> in part: that I may not <n>Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.</n> overcharge you all.


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So that contrariwise ye [ought] rather to <n>That whereas before you punished him sharply, you should now forgive him.</n> forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.


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Wherefore I beseech you that ye would <n>That at my entreaty you would declare by the consent of the whole church, that you take him again as a brother.</n> confirm [your] love toward him.


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For this cause also did I write, that I might knowe the proofe of you, whether yee would be obedient in all things.


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To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the <n>Truly, and from the heart.</n> person of Christ;


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Lest Satan should get an advantage of us: for we are not ignorant of his <n>Of his mischievous counsel and devilish will.</n> devices.


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<n>He returns to the confirmation of his apostleship, and brings forth both the testimonies of his labours, and also of God's blessing.</n>Furthermore, when I came to Troas to [preach] Christ's gospel, and a door was opened unto me of the Lord,


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I had no rest in my spirit, because I founde not Titus my brother, but tooke my leaue of them, and went away into Macedonia.


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Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the <n>He alludes to the anointing of the priests, and the incense of the sacrifices.</n> savour of his knowledge by us in every place.


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<n>He denies that anything should be taken away from the dignity of his apostleship, because they saw that it was not received with like success in every place. But rather very many rejected and detested him, seeing that he preached Christ not only as a saviour of those that believe, but also as a judge of those that condemn him.</n>For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:


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To the one [we are] the savour of death unto death; and to the other the savour of life unto life. <n>Again, he dismisses all suspicion of arrogance, attributing all things that he did to the power of God, whom he serves sincerely, and with honest affection. And he makes them witnesses of this, even to the sixth verse of the next chapter (2Co_2:17; 2Co_3:6).</n> And who [is] sufficient for these things?


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For we are not as many, which <n>We do not handle it craftily and covetously, or less sincerely than we ought. And he uses a metaphor, which is taken from hucksters, who used to play the false harlot with whatever came into their hands.</n> corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.


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Doe we begin to praise our selues againe? or neede we as some other, epistles of recommendation vnto you, or letters of recommendation from you?


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[Forasmuch as ye are] <n>The apostle says this wisely, that by little and little he may come from the commendation of the person to the matter itself.</n> manifestly declared to be the epistle of Christ <n>Which I took pains to write as it were.</n> ministered by us, written not with ink, but with the Spirit of the <n>Along the way he sets the power of God against the ink with which epistles are commonly written, to show that it was accomplished by God.</n> living God; <n>He alludes along the way to the comparison of the outward ministry of the priesthood of Levi with the ministry of the Gospel, and the apostolical ministry, which he handles afterward more fully.</n> not in tables of stone, but in fleshy tables of the heart.


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And such <n>This boldness we show, and thus may we boast gloriously of the worthiness and fruit of our ministry.</n> trust have we through Christ to God-ward:


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Not that we are sufficient of ourselves to think any thing as of ourselves; but our <n>In that we are proper and able to make other men partakers of so great a grace.</n> sufficiency [is] of God;


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<n>He amplifies his ministry and his fellows: that is to say, the ministry of the Gospel comparing it with the ministry of the Law, which he considers in the person of Moses, by whom the Law was given: against whom he sets Christ the author of the Gospel. Now this comparison is taken from the very substance of the ministry. The Law is as it were a writing in itself, dead, and without efficacy: but the Gospel, and new Covenant, as it were the very power of God itself, in renewing, justifying, and saving men. The Law offers death, accusing all men of unrighteousness: the Gospel offers and gives righteousness and life. The administration of the Law served for a time to the promise: the Gospel remains to the end of the world. Therefore what is the glory of the Law in comparison of the majesty of the Gospel?</n>Who also hath made us able ministers of the new testament; not of the <n>Not of the Law but of the Gospel.</n> letter, but of the spirit: for the letter killeth, but the spirit giveth life.


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But if the ministration of death, written <n>Imprinted and engraved: so that by this place we may plainly perceive that the apostle speaks not of the ceremonies of the Law, but of the ten commandments.</n> [and] engraven in stones, was <n>This word «glorious» indicates a brightness, and a majesty which was in Moses physically, but in Christ spiritually.</n> glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:


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How shall not the <n>By which God offers, indeed, and gives the Spirit, not as a dead thing, but a living Spirit, working life.</n> ministration of the spirit be rather glorious?


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For if the ministration of condemnation [be] glory, much more doth the ministration of <n>That is, of Christ. And since he is imputed to us as our own, we are not condemned, and what is more we are also crowned as righteous.</n> righteousness exceed in glory.


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For euen that which was glorified, was not glorified in this point, that is, as touching the exceeding glorie.


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For if that which is <n>The Law, indeed, and the ten commandments themselves, together with Moses, are all abolished, if we consider the ministry of Moses apart by itself.</n> done away [was] glorious, much more that which remaineth [is] glorious.


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<n>He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.</n>Seeing then that we have such hope, we use great plainness of speech:


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<n>He expounds along the way the allegory of Moses' covering, which was a token of the darkness and weakness that is in men, who were rather dulled by the bright shining of the Law then given. And this covering was taken away by the coming of Christ, who enlightens the hearts, and turns them to the Lord, that we may be brought from the slavery of this blindness, and set in the liberty of the light by the power of Christ's Spirit.</n>And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the <n>Into the very bottom of Moses' ministry.</n> end of that which is abolished:


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Therefore their mindes are hardened: for vntill this day remaineth the same couering vntaken away in the reading of the olde Testament, which vaile in Christ is put away.


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Now the <n>Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.</n> Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.


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<n>Continuing in the allegory of the covering, he compares the Gospel to a glass, which although it is most bright and sparkling, yet it does not dazzle their eyes who look in it, as the Law does, but instead transforms them with its beams, so that they also are partakers of the glory and shining of it, to enlighten others: as Christ said unto his own, «You are the light of the world», whereas he himself alone is the light. We are also commanded in another place to shine as candles before the world, because we are partakers of God's Spirit. But Paul speaks here properly of the ministers of the Gospel, as it appears both by that which goes before, and that which comes after, and in that he sets before them his own example and that of his fellows.</n>But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.


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Therefore <n>Now he plainly witnesses that both he and his associates (through the mercy of God) do their vocation and duty uprightly and sincerely, neglecting all dangers.</n> seeing we have this ministry, as we have received mercy, we <n>Though we are broken in pieces with miseries and calamities, yet we do not yield.</n> faint not;


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But have renounced the <n>Subtilty and every type of deceit which men hunt after, as it were dens and lurking holes, to cover their shameless dealings with.</n> hidden things of dishonesty, not walking in craftiness, nor handling the word of God <n>This is that which he called in the former chapter, making merchandise of the word of God.</n> deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.


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<n>An objection: many hear the Gospel, and yet are no more enlightened by it than by the preaching of the Law. He answers, «The fault is in the men themselves, whose eyes Satan plucks out, who rules in this world.» And yet nonetheless he and his associates set forth the most clear light of the Gospel to be seen and beheld, seeing that Christ only whom they preach, is he in whom God will be known, and as it were seen.</n>But if our gospel be hid, it is hid to them that are lost:


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In whom the god of this world hath blinded the minds of them which believe not, lest the <n>The light of plain and enlightening preaching, which shows forth the glory of Christ.</n> light of the glorious gospel of Christ, who is the <n>In whom the Father sets himself forth to be seen and beheld.</n> image of God, should shine unto them.


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<n>He removes according to his accustomed manner, all suspicion of ambition, affirming that he teaches faithfully, but as a servant, and witnessing that all this light which he and his associates give to others, proceeds from the Lord.</n>For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for <n>To preach this self same Jesus to you.</n> Jesus' sake.


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For God, <n>Who made with his word alone.</n> who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the <n>That being enlightened by God, we should in the same way give that light to others.</n> light of the knowledge of the glory of God in the face of Jesus Christ.


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<n>He takes away a stumbling block, which darkened among some, the bright shining of the ministry of the Gospel, that is, because the apostles were the most miserable of all men. Paul answers that he and his associates are as it were, earthen vessels, but yet there is in them a most precious treasure.</n>But we have this treasure in earthen vessels, <n>He brings marvellous reasons why the Lord does so afflict his principal servants, to the end, he says, that all men may perceive that they do not stand by any man's power, but by the singular power of God, in that they die a thousand times, but never perish.</n> that the excellency of the power may be of God, and not of us.


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Wee are afflicted on euery side, yet are we not in distresse: we are in doubt, but yet wee despaire not.


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<n>An amplification of the former sentence, in which he compares his afflictions to a daily death, and the power of the Spirit of God in Christ to life, who oppresses that death.</n>Always bearing about in the body the <n>So Paul calls that miserable estate and condition that the faithful, but especially the minsters, are in.</n> dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.


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For we which <n>Who live that life, that is, by the Spirit of Christ, among so many and so great miseries.</n> live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our <n>Subject to that miserable condition.</n> mortal flesh.


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<n>A very wise conclusion: as if he would say, «Therefore, to be short, we die that you may live by our death», because they ventured into all those dangers for the building of the Church's sake, and they ceased not to strengthen and encourage all the faithful with the examples of their patience.</n>So then death worketh in us, but life in you.


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<n>He declares the former sentence, showing that he and his associates die in a way to purchase life for others, but yet nonetheless they are partakers of the same life with them: because they themselves do first believe that which they offer to others to believe, that is, that they also will be saved together with them in Christ.</n>We having the same <n>The same faith, by the inspiration of the same Spirit.</n> spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;


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Knowing that he which hath raised vp the Lord Iesus, shall raise vs vp also by Iesus, and shall set vs with you.


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<n>He shows how this constancy is preserved in them, that is, because they are doing it for God's glory, and the salvation of the churches committed to them.</n>For all things [are] for your sakes, <n>When it will please God to deliver me, and restore me to you, that exceeding benefit which will be poured upon me will in like sort result to the glory of God, by the thanksgiving of many.</n> that the abundant grace might through the thanksgiving of many redound to the glory of God.


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For which cause we faint not; <n>He adds as it were a triumphant song, that he is outwardly afflicted, but inwardly he profits daily: and he is not bothered by all the miseries that may be sustained in this life, in comparison of that most constant and eternal glory.</n> but though our outward man perish, yet the inward [man] is <n>Gathers new strength so that the outward man is not overcome with the miseries which come freshly one after another, being maintained and upheld with the strength of the inward man.</n> renewed day by day.


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For our <n>Afflictions are not called light, as though they were light in themselves, but because they pass away quickly, as indeed our whole life is not of very long continuance.</n> light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of <n>Which remains forever firm and stable, and can never be shaken.</n> glory;


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While we looke not on the thinges which are seene, but on the things which are not seene: for the things which are seene, are temporall: but the things which are not seene, are eternall.


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For <n>Taking occasion by the former comparison, he compares this miserable body as it is in this life, to a frail and brittle tabernacle. And contrasts this with the heavenly tabernacle, which he calls that sure and everlasting condition of this same body glorified in heaven. And this is so, he says, in that we are addicted to this tabernacle, but also with sobs and sighs desire rather that tabernacle. And so this place concerning the glory to come is put within the treatise of the dignity of the ministry, just as it also was in the beginning of the second chapter.</n> we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.


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For in this we groan, earnestly desiring to be <n>He calls the glory of immortality, which we will be as it were clothed with, a garment.</n> clothed upon with our house which is from <n>Heavenly, not that the substance of it is heavenly, but rather the glory of it.</n> heaven:


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<n>An exposition of the former saying: we do not without reason desire to be clad with the heavenly house, that is, with that everlasting and immortal glory, as with a garment. For when we depart from here we will not remain naked, having cast off the covering of this body, but we will take our bodies again, which will put on as it were another garment besides. And therefore we do not sigh because of the weariness of this life, but because of the desire of a better life. Neither is this desire in vain, for we are made to that life, the pledge of which we have, even the Spirit of adoption.</n>If so be that being clothed we shall not be found naked.


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For in deede we that are in this tabernacle, sigh and are burdened, because we would not be vnclothed, but would be clothed vpon, that mortalitie might be swalowed vp of life.


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Now he that hath <n>He means that first creation, to show us that our bodies were made to this end, that they should be clothed with heavenly immortality.</n> wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit.


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<n>He concludes something here from verse four, and states it in the following way: «Therefore, seeing that we know by the Spirit that we are strangers so long as we are here, we patiently suffer this delay (for we are now so with God, that we behold him only by faith, and are therefore now absent from him) but so that we aspire and have a longing always to him. Therefore also we behave ourselves in such a way that we may be acceptable to him, both while we live here, and when we go from here to him.» (2Co_5:4)</n>Therefore [we are] always <n>He calls them «confident» who are always resolved with a quiet and settled mind to suffer any danger at all, not doubting at all that their end will be happy.</n> confident, knowing that, whilst we are at home in the body, we are absent from the Lord:


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(For we walk by <n>Faith, of those things which we hope for, not having God presently in our physical view.</n> faith, not by sight:)


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We are <n>And yet we are in such a manner confident and do so pass on our pilgrimage with a valiant and peaceful mind, that yet nonetheless we had rather depart from here to the Lord.</n> confident, [I say], and willing rather to be absent from the body, and to be present with the Lord.


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Wherefore we <n>And seeing that it is so, we strive to live so, that both in this our pilgrimage here we may please him, and that at length we may be received home to him.</n> labour, that, whether present or absent, we may be accepted of him.


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<n>That no man might think that what he spoke of that heavenly glory pertains to all, he adds that every one will first render an account of his pilgrimage, after he has departed from here.</n>For we must all <n>We must all appear personally, and enquiry will be made of us, that all may see how we have lived.</n> appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.


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<n>Now he moves on, and taking occasion of the former sentence returns to (2Co_4:16), confirming his own and his associates sincerity.</n>Knowing therefore the <n>That terrible judgment.</n> terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.


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<n>He removes all suspicion of pride by a new reason, because it is a responsibility, not for his part but for theirs, that his apostleship be considered sincere compared to the vain display of a few others.</n>For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to [answer] them which glory in <n>In outward disguising, and that pretentious show of man's wisdom and eloquence, and not in true godliness, which is sealed in the heart.</n> appearance, and not in heart.


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<n>The meaning is: even when I am mad (as some men think of me), while I seem as a fool to boast about myself, I do it for your profit, to the same extent that I do when I preach only the Gospel to you.</n>For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause.


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<n>He continues dismissing all suspicion of desire of estimation and boasting. For the love of Christ, he says, compels us to this, that seeing he died for us all, who were dead when as we lived to ourselves (that is, while we were yet given to these earthly affections) we in like sort should consecrate our whole life which we have received from him, to him. That is, being endued with the Holy Spirit to this end and purpose, that we should meditate upon nothing but that which is heavenly.</n>For the love of Christ <n>Wholly possesses us.</n> constraineth us; because we thus judge, that if <n>He speaks here of sanctification, by which it comes to pass that Christ lives in us.</n> one died for all, then were all dead:


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And [that] he died for all, that they which live should not henceforth <n>See {{See Romans 6:1-7:25}}</n> live unto themselves, but unto him which died for them, and rose again.


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<n>He shows what it is not to live to ourselves but to Christ, that is, to know no man according to the flesh. That is to say, to be conversant among men and yet not to care for those worldly and carnal things, as those do who have regard for a man's family, his country, form, glory, riches, and such like, in which men commonly dote and weary themselves.</n>Wherefore henceforth know we no man after the flesh: <n>An amplification: «This is», he says, «so true, that we do not now think carnally of Christ himself, who has now left the world, and therefore he must be thought of spiritually by us.»</n> yea, though we have known Christ after the flesh, yet now henceforth know we [him] no more.


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<n>An exhortation for every man who is renewed with the Spirit of Christ to meditate on heavenly things, and not earthly.</n>Therefore if any man [be] in Christ, [he is] a <n>As a thing made new by God, for though a man is not newly created when God gives him the spirit of regeneration, but only his qualities are changed, yet nonetheless it pleased the Holy Spirit to speak so, to teach us that we must attribute all things to the glory of God. Not that we are as rocks or stones, but because God creates in us both the will to will well, and the power to do well.</n> new creature: old things are passed away; behold, all things are become new.


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<n>He commends the excellency of the ministry of the Gospel, both by the authority of God himself, who is the author of that ministry, and also by the excellency of the doctrine of it. For it announces atonement with God by free forgiveness of our sins, and justification offered to us in Christ, and that so lovingly and freely, that God himself does in a way beseech men by the mouth of his ministers to have consideration of themselves, and not to despise so great a benefit. And when he says so, he plainly reprehends those who falsely attribute to themselves the name of «pastor», as this calling can only come from God.</n>And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;


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To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath <n>Used our labour and travail.</n> committed unto us the word of reconciliation.


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Now then are we ambassadours for Christ: as though God did beseeche you through vs, we pray you in Christes steade, that ye be reconciled to God.


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For he hath made him [to be] <n>A sinner, not in himself, but by imputation of the guilt of all our sins to him.</n> sin for us, who <n>Who was completely void of sin.</n> knew no sin; that we might be made the <n>Righteous before God, and that with righteousness which is not fundamental in us, but being fundamental in Christ, God imputes it to us through faith.</n> righteousness of God in him.


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We <n>Men do not only need the ministry of the Gospel before they have received grace, in order that they may be partakers of the Gospel, but also after they have received grace they need to continue in it.</n> then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.


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<n>In that grace is offered, it is by the grace of God, who has appointed times and seasons to all things, that we may take occasion when it is offered.</n>(For he saith, I have heard thee in a time <n>Which I of my free mercy and love towards you liked and appointed. And at this time God poured out his marvellous love upon us.</n> accepted, and in the day of salvation have I succoured thee: behold, now [is] the accepted time; behold, now [is] the day of salvation.)


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<n>He shows the Corinthians a pattern of a true minister in his own example, and in Timothy and Silvanus, to the end that he might procure authority for himself and his companions like him, as he purposed from the beginning.</n>Giving no offence in any thing, that the ministry be not blamed:


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But in all [things] <n>Declare and indeed show.</n> approving ourselves as the ministers of God, <n>He first of all reckons up those things which are neither always in the ministers, nor without exception, unless they are there according to the minister's bodily condition. Patience, however, is an exception, which also is one of the virtues which ought to always be in a good minister.</n> in much patience, in afflictions, in necessities, in distresses,


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In stripes, in imprisonments, in <n>In tossing to and fro, finding no place of rest and quietness.</n> tumults, in labours, in watchings, in fastings;


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<n>Secondly he reckons up such virtues as are necessary, and ought alway be in them, and by which as by good armour, all pitfalls and hindrances may be overcome.</n>By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,


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By the <n>Preaching of the Gospel.</n> word of truth, by the <n>Power to work miracles, and to subdue the wicked.</n> power of God, by the <n>Uprightness.</n> armour of righteousness on the right hand and on the left,


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As sorowing, and yet always reioycing: as poore, and yet make many riche: as hauing nothing, and yet possessing all things.


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<n>Going about to rebuke them he says first that he deals with them sincerely and with an open and plain heart, and in addition complains that they do not do the same in loving their Father.</n>O [ye] Corinthians, our mouth is <n>The opening of the mouth and heart signifies a most earnest affection in him that speaks, as it happens commonly with those that are in some great joy.</n> open unto you, our heart is enlarged.


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Ye are not <n>You are in my heart as in a house, and that no narrow or confined house, for I have opened my whole heart to you; but you are inwardly narrow towards me.</n> straitened in us, but ye are straitened in your own <n>After the manner of the Hebrews, he calls those tender affections which rest in the heart, «bowels».</n> bowels.


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<n>Now he rebukes them boldly, because they became fellows with infidels in outward idolatry, as though it were an indifferent thing. And this is the fourth part of this epistle, the conclusion of which is, that those whom the Lord has condescended to in calling them his children, must keep themselves pure, not only in mind, but also in body, that they may be completely holy to the Lord.</n>Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?


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And what concord hath Christ with Belial? or what <n>What can there be between them?</n> part hath he that believeth with an infidel?


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And what agreement hath the temple of God with idols? for ye are the temple of the <n>He sets the living God against idols.</n> living God; as God hath said, I will <n>God dwells with us, because Christ has become God with us.</n> dwell in them, and walk in [them]; and I will be their God, and they shall be my people.


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Wherefore come out from among them, and separate your selues, saith the Lord, and touch none vncleane thing, and I wil receiue you.


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Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the <n>Both of body and soul, that by this means the sanctification may be perfect, consisting in both the parts of the flesh.</n> flesh and spirit, perfecting holiness in the fear of God.


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<n>He returns again from that admonition to his own person, contrasting with them the testimonies both of his faithfulness and also of his continual good will towards them.</n> <n>Let me have some place among you, that I may teach you.</n>Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.


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I speak not [this] to <n>To condemn you of unkindness or treachery.</n> condemn [you]: for I have said before, that ye are in our hearts to die and live with [you].


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I vse great boldnesse of speach toward you: I reioyce greatly in you: I am filled with comfort, and am exceeding ioyous in all our tribulation.


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For when we were come into Macedonia, our flesh had no rest, but we were troubled on euery side, fightings without, and terrours within.


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Nevertheless God, that comforteth those that are <n>Whose hearts are cast down, and are very much worn out.</n> cast down, comforted us by the <n>With those things which Titus told me of you at his coming, that is, how fruitfully you read over my letters. And moreover and besides that, I am exceedingly refreshed with his presence.</n> coming of Titus;


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And not by his comming onely, but also by the consolation wherewith he was comforted of you, when he tolde vs your great desire, your mourning, your feruent minde to me warde, so that I reioyced much more.


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<n>An objection: but you have handled us roughly. The apostle answers that he did not use his roughness without grief. And he adds moreover, that he is also glad now that he drove them to that sorrow even though it was against his will, since it was so profitable to them. For there is a sorrow not only praiseworthy, but also necessary, that is, by which repentance grows by certain degrees: and for this repentance he praises them highly. And this is the fifth part of this epistle.</n>For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though [it were] but for a season.


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Now I rejoice, not that ye were made sorry, but that ye sorrowed to <n>In that this sorrow did you much good in leading you to amend your obscene behaviour and sins.</n> repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.


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For <n>God's sorrow occurs when we are not terrified with the fear of punishment, but because we feel we have offended God our most merciful Father. Contrary to this there is another sorrow, that only fears punishment, or when a man is vexed for the loss of some worldly goods. The fruit of the first is repentance, and the fruit of the second is desperation, unless the Lord quickly helps.</n> godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.


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For beholde, this thing that ye haue bene godly sory, what great care it hath wrought in you: yea, what clearing of yourselues: yea, what indignation: yea, what feare: yea, howe great desire: yea, what a zeale: yea, what reuenge: in all things ye haue shewed your selues, that ye are pure in this matter.


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Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the <n>It was neither fake nor counterfeit, but such as I dare give account of before God.</n> sight of God might appear unto you.


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Therefore we were comforted, because ye were comforted: but rather we reioyced much more for the ioye of Titus, because his spirit was refreshed by you all.


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For if that I haue boasted any thing to him of you, I haue not bene ashamed: but as I haue spoken vnto you all things in trueth, euen so our boasting vnto Titus was true.


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And his inwarde affection is more aboundant toward you, when he remembreth the obedience of you all, and howe with feare and trembling ye receiued him.


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Moreover, <n>The sixth part of this epistle containing different exhortations to stir up the Corinthians to liberality, with which the poverty of the church of Jerusalem might be helped at an appropriate time. And first of all he sets before them the example of the churches of Macedonia, which otherwise were brought by great misery to extreme poverty, so that the Corinthians should follow them.</n> brethren, we do you to wit of the <n>The benefit that God bestowed upon the Corinthians.</n> grace of God bestowed on the churches of Macedonia;


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How that in a <n>For those manifold afflictions with which the Lord tried them did not stop their joyful readiness, but also made it much more excellent and well-known.</n> great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.


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For to [their] power, I bear record, yea, and beyond [their] power [they were] <n>Of their own accord they were generous.</n> willing of themselves;


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Praying us with much intreaty that we would receive the <n>He calls that «gift» which other men would have called a burden. And this verse is to be explained by (2Co_8:6).</n> gift, and [take upon us] the fellowship of the ministering to the saints.


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<n>He amplifies the eagerness of the Macedonians in this, that they also desired Paul to stir up the Corinthians to accomplish the giving of alms by sending Titus to them again.</n>And [this they did], not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.


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That we should exhort Titus, that as hee had begon, so he would also accomplish the same grace among you also.


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Therefore, as yee abound in euery thing, in faith and woorde, and knowledge, and in all diligence, and in your loue towardes vs, euen so see that yee abound in this grace also.


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<n>Thirdly, he warns them to live up to the expectation which Paul and his companions have conceived of them.</n>I speak not by commandment, but by occasion of the <n>At the request of the Macedonians.</n> forwardness of others, and to prove the <n>The naturalness of our love appears when we truly, and that frankly and freely, help our brethren even for Christ's sake.</n> sincerity of your love.


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<n>The fourth argument taken from the example of Christ.</n>For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.


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<n>He takes good heed that he seem not to wrest it out of them by force, for unless it is voluntary, God does not accept it.</n>And herein I give [my] advice: for this is expedient for you, who have begun before, not only to do, but also to <n>Not only to do, but also to do willingly: for he notes out of a ready willingness, without any enforcement by any other men. And much less did it come out of ambition and vain glory.</n> be forward a year ago.


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Nowe therefore performe to doe it also, that as there was a readinesse to will, euen so yee may performe it of that which yee haue.


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<n>Against those who excused themselves because they are not rich, as though it were only the duty of rich men to help the poor.</n>For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.


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<n>Christian liberality is mutual, so that one does not have too much, and the other to little.</n>For [I mean] not that other men be eased, and ye burdened:


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But by an <n>That as now in your abundance you help others with a share of your goods, so should others in the same way bestow some of their goods upon you.</n> equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:


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As it is written, Hee that gathered much, had nothing ouer, and hee that gathered litle, had not the lesse.


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<n>He commends Titus and his two companions for many reasons, both that their credit might not be suspected, as though he had sent them slyly to rob the churches, and also so that they might be all the more ready to contribute.</n>But thanks [be] to God, which put the same earnest care into the heart of Titus for you.


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Because hee accepted the exhortation, yea, hee was so carefull that of his owne accorde hee went vnto you.


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And we have sent with him the brother, whose praise [is] <n>In the preaching of the Gospel.</n> in the gospel throughout all the churches;


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And not [that] only, but who was also chosen of the churches to travel with us with this <n>These alms which are bestowed for the relief of the church of Jerusalem.</n> grace, which is administered by us to the glory of the same Lord, and [declaration of] your ready mind:


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Avoiding this, that no man should blame us in this <n>In this plentiful liberality of the churches, which is committed to our trust.</n> abundance which is administered by us:


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And we haue sent with them our brother, whom we haue oft times prooued to be diligent in many thinges, but nowe much more diligent, for the great confidence, which I haue in you.


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Whether [any do enquire] of Titus, [he is] my partner and fellowhelper concerning you: or our <n>The two companions of Titus.</n> brethren [be enquired of, they are] the messengers of the churches, [and] the <n>By whom the glory of Christ is set forth.</n> glory of Christ.


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Wherefore shew ye to them, and before the <n>All the churches in whose presence you are in will be witnesses of this your godly behaviour, for these men are the messengers whom they have chosen by common consent, and sent to you.</n> churches, the proof of your love, and of our boasting on your behalf.


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For <n>He wisely answers the suspicion which the Corinthians might conceive, as though the apostle in urging them so carefully was doubting of their good will. Therefore he witnesses that he does it not to teach them that they ought to help the saints, seeing that he had become surety for them to the Macedonians. But only to stir those up who were labouring by themselves, to the end that all things might both be in a better readiness, and also be more plentiful.</n> as touching the ministering to the saints, it is superfluous for me to write to you:


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For I knowe your readinesse of minde, whereof I boast my selfe of you vnto them of Macedonia, and say, that Achaia was prepared a yeere agoe, and your zeale hath prouoked many.


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Nowe haue I sent the brethren, lest our reioycing ouer you shoulde bee in vaine in this behalfe, that yee (as I haue sayde) be readie:


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Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same <n>The word which he uses signifies a mind so steady and established that it cannot be moved by any terror or fear.</n> confident boasting.


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Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as [a matter of] bounty, and not as [of] <n>As from covetous men.</n> covetousness.


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<n>Alms must be given neither grudgingly, nor with a loathful mind, or sparingly. And a generous and free alms is compared to a sowing which has a most plentiful harvest of most abundant blessing following it.</n>But this [I say], He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.


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Every man according as he <n>Determines and appoints freely with himself.</n> purposeth in his heart, [so let him give]; not <n>With a sparing and grudging heart.</n> grudgingly, or of <n>Against his will, not wanting to have evil spoken of him.</n> necessity: for God loveth a cheerful giver.


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And God [is] able to make <n>All the bountiful liberality of God.</n> all grace abound toward you; that ye, always having all sufficiency in all [things], may abound to <n>To help others by all means possible, in doing them good in their needs.</n> every good work:


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(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for <n>Is everlasting: now David speaks of a man that fears God, and loves his neighbour, who will always be able (he says) to give to others.</n> ever.


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Now he that ministereth seed to the sower both minister bread for [your] food, and multiply your seed sown, and increase the <n>There is no inheritance as good to the godly as bountifulness is.</n> fruits of your righteousness;)


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That on all partes yee may bee made rich vnto all liberalitie, which causeth through vs thanksgiuing vnto God.


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<n>Another excellent and double fruit of liberality towards the saints is this, that it gives occasion to praise God, and that our faith also is by it made manifest.</n>For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;


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Whiles by the <n>By this proof of your liberality in this helping of them.</n> experiment of this ministration they glorify God for your <n>In showing with one consent that you acknowledge that Gospel alone which you have willingly submitted yourselves to, declaring by this that you agree with the church of Jerusalem.</n> professed subjection unto the gospel of Christ, and for [your] liberal distribution unto them, and unto all [men];


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<n>Lest by this great commendation and praise the Corinthians should be puffed up, he concludes this exhortation with this exclamation.</n>Thanks [be] unto God for his unspeakable gift.


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Now <n>He returns to the defence of his apostleship, but in such a way that he uses his authority in his defence: for he warns them earnestly and gravely, using also terrible threatenings, to show themselves to be those who are able to be instructed. And he reviles certain proud men who made no better account of him, than of a bragging proud man, in that he used to be sharp against them when he was absent, because they saw no great majesty in him after the manner of men; and besides, he had proved his gentleness, even though in his absence he had written to them sharply. Therefore first of all he professes that he was gentle and moderate, but after the example of Christ: but if they continue still to despise his gentleness, he protests to them that he will show indeed how far they are deceived, who judge the office of an apostle in the same way that they judge worldly offices, that is, according to the outward appearance.</n> I Paul myself beseech you by the meekness and <n>That nature which is inclined to mercy, rather than to rigor of justice.</n> gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:


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But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked <n>As though I had no other aid and help than that which outwardly I seem to have: and therefore Paul contrasts his flesh, that is, his weak condition and state, with his spiritual and apostolic dignity.</n> according to the flesh.


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<n>Secondly, he witnesses that although he is similar to other men, yet he comes furnished with that strength which no defence of man can match, whether they resist by craft and deceit, or by force and might, because he battles with divine weapons.</n>For though we walk in the flesh, we do not war after the flesh:


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(For the weapons of our warfare [are] not <n>Are not those weapons that men get authority over one another with, and do great acts.</n> carnal, but mighty through <n>Stand upon the foundation of God's infinite power.</n> God to the pulling down of strong holds;)


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Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, <n>An amplification of this spiritual power, which conquers the enemies in such a way, be they ever so crafty and mighty, that it brings some of them by repentance to Christ, and justly avenges others that are stubbornly obstinate, separating them from the others who allow themselves to be ruled.</n> and bringing into captivity every thought to the obedience of Christ;


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<n>He emphasises the same matter with very weighty words and sentences.</n>Do ye look on things after the <n>Do you judge things according to the outward appearance?</n> outward appearance? If any man trust to himself that he is Christ's, let him of <n>Not being told about it by me.</n> himself think this again, that, as he [is] Christ's, even so [are] we Christ's.


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For though I shoulde boast somewhat more of our authoritie, which the Lorde hath giuen vs for edification, and not for your destruction, I should haue no shame.


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For [his] letters, say <n>He notes out those who were the cause of these words.</n> they, [are] weighty and powerful; but [his] bodily presence [is] weak, and [his] speech contemptible.


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Let such one thinke this, that such as wee are in woorde by letters, when we are absent, such wil we be also in deede, when we are present.


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<n>Being forced to refute the foolish braggings of certain ambitious men, he witnesses that they are able to bring nothing, but that they falsely think highly of themselves. And as for himself, although he brags of excellent things, yet he will not pass the bounds which God has measured him out. And according to these bounds he came even to them in preaching the Gospel of Christ, and trusts that he will go further, when they have so profited that he will not need to remain any longer among them to instruct them. And to this is added an amplification, in that he never followed the labours of other men.</n>For we <n>This is spoken in a taunting manner.</n> dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by <n>Upon a vain persuasion that they have of themselves, they attribute to themselves anything at all.</n> themselves, and <n>They condemn others, and measure all their doings only by themselves.</n> comparing themselves among themselves, are not wise.


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But we will not boast of things without [our] <n>Of those things which God has not measured to me.</n> measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.


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For we stretche not our selues beyonde our measure, as though wee had not attained vnto you: for euen to you also haue we come in preaching the Gospel of Christ,


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Not boasting of things <n>As though God had divided the whole world among the apostles to be governed.</n> without [our] measure, [that is], of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,


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To preach the gospel in the [regions] beyond you, [and] not to boast in <n>In countries which other men have prepared and cultivated with the preaching of the Gospel.</n> another man's line of things made ready to our hand.


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<n>He somewhat moderates that which he spoke of himself, and in so doing also prepares the Corinthians to hear other things, witnessing that he seeks nothing else but to approve himself to God, whose glory alone he seeks.</n>But he that glorieth, let him glory in the Lord.


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Would <n>He grants that in a way he is playing the fool in this exalting of things, but he adds that he does it against his will for their profit, because he sees them deceived by certain vain and crafty men, through the craft and subtilty of Satan.</n> to God ye could bear with me a little in [my] folly: and indeed bear with me.


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For I am jealous over you with <n>He speaks as one who woos them, but yet as one that seeks them not for himself, but for God.</n> godly jealousy: for I have espoused you to one husband, that I may <n>To marry you together.</n> present [you as] a chaste virgin to Christ.


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But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be <n>This passage is to be noted against those who hate the plain and pure simplicity of the scriptures, in comparison of the elegance and fluency of man's eloquence.</n> corrupted from the simplicity that is in <n>Which is proper for those who are in Christ.</n> Christ.


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<n>He shows that they deceive themselves, if they look to receive from any other man, either a more excellent Gospel, or more excellent gifts of the Holy Spirit.</n>For if he that cometh preacheth <n>A more perfect doctrine of Jesus Christ.</n> another Jesus, whom we have not preached, or [if] ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with [him].


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<n>He refutes the slanders of those boastful and proud men. I grant, he says, that I am not so eloquent an orator, but yet they cannot take away the knowledge of the Gospel from me, of which you have had good proof, and that in every manner of way.</n>But though [I be] <n>Paul did not lack the type of eloquence which is proper for a man, and fit for the Gospel, but he willingly lacked that eloquent type of speech, which too many now a days search after and follow.</n> rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.


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<n>Another slander, that is, that he was a rascal, and lived by the labour of his own hands. But in this, the apostle says, what can you lay against me, except that I was content to take any pains for your sakes? For when I lacked, I travailed for my living with my own hands. And also when poverty forced me, I chose rather to seek my sustenance than to be any burden to you, even though I preached the Gospel to you.</n>Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?


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And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all [things] I have kept myself from being burdensome unto you, <n>An amplification: so far is he from being ashamed of this act, that he has also resolved with himself to act in no other way while he is among them, in order that it may always be truly said that he taught in Achaia for nothing. And this is not because he disdains the Corinthians, but rather so that these proud and boastful men may never find the occasion which they have already sought for, and he in the meantime may set something before the Corinthians to follow, so that at length they may truly say that they are like Paul.</n> and [so] will I keep [myself].


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As the <n>This is a form of an oath, as if he said, «Let me not be thought to have any truth in me.»</n> truth of Christ is in me, no man shall <n>Will be always open to me.</n> stop me of this boasting in the regions of Achaia.


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But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they <n>Paul's adversaries sought all occasions they could to be equal to him. And therefore seeing they had rather live off the Corinthians then preach to them for nothing, they sought another occasion, that is, to make Paul take something. And if he had done this, then they hoped by this means to be equal to him. For they made such a show of zeal and knowledge, and set it forth with such a flattering type of eloquence, that some of them even despised Paul. But he shows that all this is nothing but frivolities and pretensions.</n> glory, they may be found even as we.


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<n>Now at length he portrays these fellows as they truly are, forewarning that it will come to pass that they will at length betray themselves, no matter how they may be pretending that they have a zeal for God's glory.</n>For such [are] false apostles, deceitful workers, transforming themselves into the apostles of Christ.


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And no marvel; for Satan himself is transformed into an angel of <n>By light is meant the heavenly glory, of which the angels are partakers.</n> light.


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Therefore it is no great thing, though his ministers transforme themselues, as though they were the ministers of righteousnes, whose end shall be according to their workes.


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<n>He goes forward boldly, and using a vehement irony or type of taunting, desires the Corinthians to pardon him, if for a time he argues as a fool before them, who are wise, along with those other wise ones, as he talks about those external things such as his stock, his ancestors, and valiant acts.</n>I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.


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<n>Before he comes to the matter, he talks directly to the Corinthians, who persuading themselves to be very wise men, did not mark in the meanwhile that those false apostles had abused their simplicity for advantage.</n>For ye suffer, if a man bring you into bondage, if a man devour [you], if a man take [of you], if a man exalt himself, if a man smite you on the face.


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I speak as concerning <n>As if he said, «In respect of that reproach which they do to you, which surely is as evil as if they beat you.»</n> reproach, as though we had been <n>Paul is called weak, in that he seems to be to the Corinthians a vile and abject man, a beggarly craftsman, a most wretched and miserable idiot, whereas in reality God's mighty power was made manifest in that.</n> weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.


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Are they ministers of Christ? (I speak as a fool) I [am] <n>Paul being honourable indeed, defends his ministry openly, not for his own sake, but because he saw his doctrine come into danger.</n> more; in labours more abundant, in stripes above measure, in prisons more frequent, in <n>In danger of present death.</n> deaths oft.


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Of the Jews <n>He alludes to that which is written in (Deu_25:3). And moreover this place shows us that Paul suffered many more things which Luke omitted in writing Acts.</n> five times received I forty [stripes] save one.


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<n>By the Roman magistrates.</n>Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;


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In iourneying I was often, in perils of waters, in perils of robbers, in perils of mine owne nation, in perils among the Gentiles, in perils in the citie, in perils in wildernes, in perils in the sea, in perils among false brethren,


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In weariness and <n>Painfulness is a troublesome sickness, as when a man who is weary and wants rest is forced to begin new labour.</n> painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.


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<n>He further adds this in conclusion, that the Corinthians should be ashamed to despise him upon whose care almost all churches depended, as it was plainly seen by experience.</n>Beside those things that are without, that which cometh upon me daily, the care of all the churches.


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<n>He turns that against the adversaries which they objected against him: as if he should say, «They allege my calamities to take away my authority from me: but if I would boast myself, I could use no better argument. And God himself is my witness that I am not making up or forging anything.»</n>If I must needs glory, I will glory of the things which concern mine infirmities.


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The God, euen the Father of our Lorde Iesus Christ, which is blessed for euermore, knoweth that I lie not.


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In Damascus the gouernour of the people vnder King Aretas, layde watch in the citie of the Damascens, and would haue caught me.


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It <n>He continues in his purpose, and because those braggarts boasted of revelations, he reckons up those things which lift him up above the common capacity of men. But he uses a preface, and prudently excuses himself.</n> is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.


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I knew a man <n>I speak this in Christ, that is, it is spoken without boastfulness, for I seek nothing but Christ Jesus only.</n> in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the <n>Into the highest heaven: for we do not need to dispute subtly upon the word «third». But yet this passage is to be marked against those who would make heaven to be everywhere.</n> third heaven.


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How that he was caught up into <n>So the Greeks name that which we call a park, that is to say, a place where trees are planted, and wild beasts kept. And those that translated the Old Testament out of Hebrew into Greek, called the garden of Eden by this name, into which Adam was put immediately after his creation, as a most delicate and pleasant place. And from this it occurred that the blessed seat of the glory of God is called by that name.</n> paradise, and heard <n>Which no man is able to utter.</n> unspeakable words, which it is not <n>Which the saints themselves are not by any means able to express, because it is God himself. This is the way that Clement of Alexandria explains this passage, Strom. 5.</n> lawful for a man to utter.


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<n>To remove all suspicion of seeking glory, he witnesses that he brags not of those things as though they were of himself, but as outside of himself. And yet nonetheless he pretends nothing, lest by this occasion other men should attribute to him more than he indeed is: and therefore he would rather glory in his miseries.</n>Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.


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For though I woulde reioyce, I should not be a foole, for I will say the trueth: but I refraine, lest any man should thinke of me aboue that hee seeth in me, or that he heareth of me.


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<n>An excellent doctrine: why God will have even his best servants to be vexed by Satan, and by every type of temptations: that is, lest they should be too much puffed up, and also that they may be made perfect by being continually exercised in them.</n>And lest I should be exalted above measure through the abundance of the revelations, there was given to me <n>He means sinful lust, that sticks fast in us as it were a thorn, to such a degree that it forced Paul himself who was regenerated to cry out, «I do not that good that I would», etc. And he calls it a thorn by a metaphor taken from thorns, or stumps, which are very dangerous and harmful for the feet, if a man walks through woods that are cut down.</n> a thorn in the flesh, the messenger of <n>Which sets those lusts on fire.</n> Satan to buffet me, lest I should be exalted above measure.


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And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. <n>He concludes that he will only set his miseries against the vain braggings of the false apostles, and with this also excuses himself, because by their troublesome braggings he was forced to speak as much of those things as he did. That is, because if his apostleship were subverted, his doctrine would necessarily fall.</n> Most gladly therefore will I rather glory in my infirmities, that the power of Christ may <n>That I might feel the power of Christ more and more: for the weaker that our tabernacles are, the more does Christ's power appear in them.</n> rest upon me.


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Therefore I take <n>I do not only take them patiently and with a good heart, but I also take great pleasure in them.</n> pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.


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I am become a fool in glorying; ye have compelled me: <n>Again he makes the Corinthians witnesses of those things by which God had sealed his apostleship among them, and again he declares by certain arguments how far he is from all covetousness, and also how he is affectionate towards them.</n> for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.


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Truly the <n>The arguments by which it may well appear that I am indeed an apostle of Jesus Christ.</n> signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.


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For what is it wherein ye were inferior to other churches, except [it be] that I myself was not <n>I was not slothful with my own hands, so that I might not be burdensome to you.</n> burdensome to you? forgive me this wrong.


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Behold, the thirde time I am ready to come vnto you, and yet will I not be slouthfull to your hinderance: for I seeke not yours, but you: for the children ought not to laye vp for the fathers, but the fathers for the children.


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And I will most gladly bestow, and will be bestowed for your soules: though the more I loue you, the lesse I am loued.


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<n>He sets aside another most grievous slander, that is, that he did subtly and by others make his gain and profit of them.</n>But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.


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I haue desired Titus, and with him I haue sent a brother: did Titus pill you of any thing? walked we not in the selfe same spirit? walked we not in the same steppes?


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<n>He concludes that he does not write these things to them as though he needed to defend himself, for he is guilty of nothing: but because it is appropriate for them to doubt nothing of his fidelity, who instructed them.</n>Again, think ye that we excuse ourselves unto you? we speak before God in <n>As it becomes him to speak truly and sincerely, that professes himself to be in Christ, that is to say, to be a Christian.</n> Christ: but [we do] all things, dearly beloved, for your edifying.


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<n>Having confirmed his authority to them, he rebukes them sharply, and threatens them also like an apostle, showing that he will not spare them from now on, unless they repent, seeing that this is the third time that he has warned them.</n>For I fear, lest, when I come, I shall not find you such as I would, and [that] I shall be found unto you such as ye would not: lest [there be] debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:


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I feare least when I come againe, my God abase me among you, and I shall bewaile many of them which haue sinned already, and haue not repented of the vncleannesse, and fornication, and wantonnesse which they haue committed.


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Lo this is the thirde time that I come vnto you. In the mouth of two or three witnesses shall euery worde stand


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I tolde you before, and tell you before: as though I had bene present the seconde time, so write I nowe being absent to them which heretofore haue sinned and to all others, that if I come againe, I will not spare,


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<n>A most sharp reprehension, because, while they despise the apostle's admonitions, they tempt Christ's own patience: and also while they condemn him as wretched and miserable, they lay nothing against him, which is not common to him with Christ.</n>Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is <n>And will be most mighty to be avenged upon you, when need will be.</n> mighty in you.


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For though he was crucified through <n>Regarding that base form of a servant which he took upon him when he abased himself.</n> weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.


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<n>He confirms that which he spoke about the power of God appearing in his ministry, and he gathers by the mutual relation between the people's faith and the minister's preaching, that they must either reverence his apostleship, upon whose doctrine their faith is grounded, or they must condemn themselves of infidelity, and must confess themselves not to be of Christ's body.</n>Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?


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<n>He appeases that sharpness, trusting that they will show themselves towards their faithful apostle, able and willing to be taught. And he also adds this, that he does not seek his own fame and estimation, so that they may serve their saviour, which is the only mark that he shoots at.</n>But I trust that ye shall know that we are not reprobates.


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Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as <n>In men's judgment.</n> reprobates.


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For we are glad, when we are weak, and ye are strong: and this also we wish, [even] your <n>That all things may be in good order among you, and the members of the church restored into their place, which have been shaken and are out of place.</n> perfection.


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Therefore write I these thinges being absent, least when I am present, I should vse sharpenesse, according to the power which the Lorde hath giuen mee, to edification, and not to destruction.


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<n>A brief exhortation, but yet such a one as comprehends all the parts of a Christian man's life.</n>Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.


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<n>He salutes them familiarly, and in conclusion wishes well to them.</n>Greet one another with an holy kiss.


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{\cf2 (13:13)} The grace of our Lord Iesus Christ, and the loue of God, and the communion of the holy Ghost be with you all, Amen. The seconde Epistle to the Corinthians, written from Philippi, a citie in Macedonia, and sent by Titus and Lucas.


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Paul, <n>A salutation which puts in a few words the sum of the apostle's doctrine, and also immediately from the beginning shows the gravity appropriate for the authority of an apostle, which he had to maintain against the false apostles.</n> an apostle, (not <n>He shows who is the author of the ministry generally: for in this the whole ministry agrees, that whether they are apostles, or shepherds, or teachers, they are appointed by God.</n> of men, neither by <n>He mentions that man is not the instrumental cause: for this is a special right of the apostles, to be called directly from Christ.</n> man, but by <n>Christ no doubt is man, but he is also God, and head of the Church, and in this respect to be exempted out of the number of men.</n> Jesus Christ, and God the Father, who raised him from the dead;)


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<n>The sum of the true Gospel is this, that Christ by his offering alone saves us who are chosen out of the world, by the free decree of God the Father.</n>Who gave himself for our sins, that he might deliver us from this present evil <n>Out of that most corrupt state which is without Christ.</n> world, according to the will of God and our Father:


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<n>The first part of the epistle, in which he witnesses that he is an apostle, nothing inferior to those chief disciples of Christ, and wholly agreeing with them, whose names the false apostles abused. And he begins with chiding, reproving them of unsteadiness, because they gave ear so easily to those who perverted them and drew them away to a new gospel.</n>I marvel that ye are so soon <n>He uses the passive voice to cast the fault upon the false apostles, and he uses the present voice to show them that it was not completely done, but in the process of being done.</n> removed from him that called you into the grace of Christ unto another gospel:


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<n>He warns them in time to remember that there are not many Gospels; and therefore whatever these false apostles pretend who had the Law, Moses, and the fathers in their mouths, yet these ones had indeed corrupted the true Gospel. And he himself, indeed, also the very angels themselves (and therefore much more these false apostles) ought to be held accursed, if they go about to change the least thing that may be in the Gospel that he delivered to them before.</n>Which is not another; but there be some that trouble you, and would <n>For there is nothing more contrary to faith or free justification, than justification by the Law or by deeds.</n> pervert the gospel of Christ.


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But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be <n>See (Rom_9:3).</n> accursed.


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As we sayd before, so say I now againe, If any man preach vnto you otherwise, then that ye haue receiued, let him be accursed.


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<n>A confirmation taken both from the nature of the doctrine itself, and also from the manner which he used in teachings. For neither, he says, did I teach those things which pleased men, as these men do who put part of salvation in external things, and works of the Law, neither went I about to procure any man's favour. And therefore the matter itself shows that that doctrine which I delivered to you is heavenly.</n>For do I now persuade <n>He refers to the false apostles, who had nothing but flattery in their mouths for men, and he, though he would not detract from the apostles, preaches God, and not to please men.</n> men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.


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<n>A second argument to prove that his doctrine is heavenly, because he had it from heaven, from Jesus Christ himself, without any man's help, in which he excels those whom Christ taught here on earth after the manner of men.</n>But I certify you, brethren, that the gospel which was preached of me is not after man.


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For I neither received it of man, neither was I taught [it], but by the <n>This passage is about an extraordinary revelation, for otherwise the Son revealed his Gospel only by his Spirit, even though by the ministry of men, which Paul excludes here.</n> revelation of Jesus Christ.


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<n>He proves that he was extraordinarily taught by Christ himself, by this history of his former life, which the Galatians themselves knew well enough. For, he says, it is well known in what school I was brought up, even from my childhood, that is, among the deadly enemies of the Gospel. And no man may raise a frivolous objection and say that I was a scholar of the Pharisees in name only, and not in deed, for no man is ignorant of how I excelled in Pharisaism, and was suddenly changed from a Pharisee to an apostle of the Gentiles, so that I had no time to be instructed by men.</n>For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:


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And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the <n>He calls them the traditions of his fathers, because he was not only a Pharisee himself, but also had a Pharisee for his father.</n> traditions of my fathers.


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But when it pleased God, who <n>He speaks of God's everlasting predestination, by which he appointed him to be an apostle, of which he makes three distinctions: the everlasting council of God, his appointing from his mother's womb, and his calling. And we see that there is no mention at all of foreseen works.</n> separated me from my mother's womb, and called [me] by his grace,


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To reveal his Son <n>To me, and this is a type of speech which the Hebrews use, by which it shows us that this gift comes from God.</n> in me, that I might preach him among the heathen; immediately <n>He says this because it might be objected that he was indeed called by Christ in the way, but afterward was instructed by the apostles and others (whose names, as I said before, the false apostles abused to destroy his apostleship), as though he delivered another Gospel than they did, and as though he were not of their number, who are to be credited without exception. Therefore, Paul answers that he began immediately after his calling to preach the Gospel at Damascus and in Arabia, and was not from that time in Jerusalem except for fifteen days, when he saw only Peter and James. And afterwards, he began to teach in Syria and Cilicia, with the consent and approval of the churches of the Jews, who knew him only by name: so far off was it, that he was there instructed by men.</n> I conferred not with <n>With any man in the world.</n> flesh and blood:


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Neither came I againe to Hierusalem to them which were Apostles before me, but I went into Arabia, and turned againe vnto Damascus.


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Then after three yeeres I came againe to Hierusalem to visite Peter, and abode with him fifteene dayes.


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Now the things which I write unto you, behold, <n>This is a type of an oath.</n> before God, I lie not.


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But they had heard only, That he which persecuted us in times past now preacheth the <n>The doctrine of faith.</n> faith which once he destroyed.


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Then <n>Now he shows how he agrees with the apostles, with whom he grants that he conferred concerning his Gospel which he taught among the Gentiles, fourteen years after his conversion. And they permitted it in such a way, that they did not force his companion Titus to be circumcised, although some tormented themselves in this, who traitorously laid wait against him, but in vain. Neither did they add the least amount that might be to the doctrine which he had preached, but rather they gave to him and Barnabas the right hand of fellowship, and acknowledged them as apostles appointed by the Lord to the Gentiles.</n> fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also.


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And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, <n>Unfruitful, for as touching his doctrine, Paul does not doubt it, but because there were certain reports being spread about him, that he was of another opinion than the rest of the apostles were, which thing might have hindered the course of the Gospel. Therefore he labours to remedy this dangerous situation.</n> in vain.


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And that because of <n>Who by deceit and counterfeit holiness crept in among the faithful.</n> false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:


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To whom we gave place by <n>By submitting ourselves to them, and betraying our own liberty.</n> subjection, no, not for an hour; that the <n>The true and sincere doctrine of the Gospel, which remained safe from being corrupted with any of these men's false doctrines.</n> truth of the gospel might continue with <n>Under the Galatian's name, he understands all nations.</n> you.


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But by them which seemed to be great, I was not taught (whatsoeuer they were in time passed, I am nothing the better: God accepteth no mans person) for they that are the chiefe, did adde nothing to me aboue that I had.


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But contrariwise, when they saw that the gospel of the <n>Among the Gentiles, as Peter had to preach it among the Jews.</n> uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;


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(For he that was mightie by Peter in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles)


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And when James, Cephas, and John, who <n>Whom alone and only these men count for pillars of the Church, and whose name they abuse to deceive you.</n> seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right <n>They gave us their hand to show that we agreed wholly in the doctrine of the Gospel.</n> hands of fellowship; that we [should go] unto the heathen, and they unto the circumcision.


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But when Peter was come to Antioch, I withstood him to the <n>Before all men.</n> face, because he was to be blamed.


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<n>Another most vehement proof of his apostleship, and also of that doctrine which he had delivered concerning free justification by faith alone. And it was for this doctrine alone that he reprehended Peter at Antioch, who offended in this, in that for the sake of a few Jews who came from Jerusalem, he played the Jew, and offended the Gentiles who had believed.</n>For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.


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And the other Jews dissembled likewise with him; insomuch that Barnabas also was <n>By example rather than by judgment.</n> carried away with their dissimulation.


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But when I saw that they walked not <n>Literally, «with a right foot», which he sets against halting and hypocrisy, which is a backwards state.</n> uprightly according to the <n>He calls the truth of the Gospel, both the doctrine itself, and also the use of doctrine, which we call the practice.</n> truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why <n>He says they were forced who lived as Jews by Peter's example.</n> compellest thou the Gentiles to live as do the Jews?


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<n>The second part of this epistle, the state of which is this: we are justified by faith in Christ Jesus without the works of the Law. Which thing he propounds in such a way, that first of all he meets with an objection (for I also, he says, am a Jew, that no man may say against me that I am an enemy to the Law), and afterward, he confirms it by the express witness of David.</n>We [who are] Jews <n>Even though we are Jews, yet we preach justification by faith, because we know without any doubt that no man can be justified by the Law.</n> by nature, and not <n>So the Jews called the Gentiles, because they were strangers to God's covenant.</n> sinners of the Gentiles,


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Knowing that a man is not justified by the works of the law, but by the faith <n>In Jesus Christ.</n> of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall <n>No man, and in this word «flesh» there is a great force, by which is meant that the nature of man is utterly corrupt.</n> no flesh be justified.


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<n>Before he goes any further, he meets with the objection which abhorred this doctrine of free justification by faith, because, they say, men are by this means withdrawn from the performing of good works. And in this sort is the objection: if sinners should be justified through Christ by faith without the Law, Christ would approve sinners, and should as it were exhort them to sin by his ministry. Paul answers that this conclusion is false, because Christ destroys sin in the believers: for so, he says, do men flee to Christ through the terror and fear of the Law, that being acquitted from the curse of the Law and justified they may be saved by him. And in addition he together begins in them by little and little that strength and power of his which destroys sin: to the end that this old man being abolished by the power of Christ crucified, Christ may live in them, and they may consecrate themselves to God. Therefore if any man give himself to sin after he has received the Gospel, let him not accuse Christ nor the Gospel, but himself, for he destroys the work of God in himself.</n>But if, while <n>He goes from justification to sanctification, which is another benefit we receive from Christ, if we lay hold of him by faith.</n> we seek to be justified by Christ, we ourselves also are found sinners, [is] therefore Christ the minister of sin? God forbid.


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For I through the law am dead to the <n>The Law that terrifies the conscience brings us to Christ, and he alone causes us to indeed die to the Law, because by making us righteous, he takes away from us the terror of conscience. And by sanctifying us, he causes the mortifying of lust in us, so that it cannot take such occasion to sin by the restraint which the Law makes, as it did before; (Rom_7:10-11).</n> law, that I might live unto God.


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I am crucified with Christ: nevertheless I live; yet not <n>The same that I was before.</n> I, but Christ liveth in me: and the life which I now live in the <n>In this mortal body.</n> flesh I live by the faith of the Son of God, who loved me, and gave himself for me.


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<n>The second argument taken from an absurdity: if men may be justified by the Law, then it was not necessary for Christ to die.</n>I do not frustrate the grace of God: for if righteousness [come] by the law, then Christ is dead <n>For there was no reason why he should do so.</n> in vain.


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O <n>The third reason or argument taken of those gifts of the Holy Spirit, with which they were endued from heaven after they had heard and believed the gospel by Paul's ministry. And seeing that they were so evident to all men's eyes, that they were as it were graphic images, in which they might behold the truth of the doctrine of the Gospel, just as much as if they had beheld with their eyes Christ himself crucified, in whose only death they ought to have their trust, he marvels how it could be that they could be so bewitched by the false apostles.</n> foolish Galatians, who hath bewitched you, that ye should not obey the truth, <n>Christ was laid before you so notably and so plainly that you had a graphic image of him as it were represented before your eyes, as if he had been crucified before you.</n> before whose eyes Jesus Christ hath been evidently set forth, crucified among you?


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This only would I learn of you, Received ye the <n>Those spiritual graces and gifts, which were a seal as it were to the Galatians that the Gospel which was preached to them was true.</n> Spirit by the works of the law, or by the hearing of <n>Of the doctrine of faith.</n> faith?


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<n>The fourth argument mixed with the former, and it is twofold. If the Law is to be joined with faith, this were not to go forward, but backward, seeing that those spiritual gifts which were bestowed upon you are more excellent than any that could proceed from yourselves. And moreover, it would follow, that the Law is better than Christ, because it would perfect and bring complete that which Christ alone began.</n>Are ye so foolish? having begun in the Spirit, are ye now made perfect by the <n>By the «flesh» he means the ceremonies of the Law, against which he sets the Spirit, that is, the spiritual working of the Gospel.</n> flesh?


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<n>An exhortation by manner of reproach, so that they do not in vain suffer so many conflicts.</n>Have ye suffered so many things in vain? if [it be] yet in vain.


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<n>He repeats the third argument which was taken of the effects, because he had included certain other arguments along the way.</n>He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith?


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<n>The fifth argument which is of great force, and has three grounds. The first, that Abraham was justified by faith, that is, by free imputation of righteousness according to the promise apprehended by faith.</n>Even as <n>See (Rom. 4:1-25).</n> Abraham believed God, and it was accounted to him for righteousness.


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<n>The second, that the sons of Abraham must be esteemed and considered as his sons by faith.</n>Know ye therefore that they which are of faith, the same are the children of Abraham.


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<n>The third, that all the people that believe are without exception included in the promise of the blessing.</n>And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], <n>A proof of the first and second grounds, from the words of Moses.</n> In thee shall all nations be <n>Blessing in this place signifies the free promise by faith.</n> blessed.


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<n>The conclusion of the fifth argument: therefore as Abraham is blessed by faith, so are all his children (that is to say, all the Gentiles that believe) blessed, that is to say, freely justified.</n>So then they which be of faith are blessed <n>With faithful Abraham, and not by faithful Abraham, to show us that the blessing comes not from Abraham, but from him by whom Abraham and all his posterity is blessed.</n> with faithful Abraham.


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<n>The sixth argument, the conclusion of which is also in the former verse, taken from opposites, is this: they are accursed who are of the works of the Law, that is to say, who consider their righteousness to come from the performance of the Law. Therefore they are blessed who are of faith, that is, those who have righteousness by faith.</n>For as many as are of the works of the law are under the curse: <n>A proof of the former sentence or proposition, and the proposition of this argument is this: cursed is he that does not fulfil the whole Law.</n> for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them.


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<n>The second proposition with the conclusion: but no man fulfils the Law. The conclusion therefore is, that no man is justified by the Law, or, that all are accursed who seek righteousness by the works of the Law. And there is added also this manner of proof of the second proposition, that is, righteousness and life are attributed to faith. Therefore no man fulfils the Law.</n>But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith.


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<n>Here is a reason shown of the former conclusion: because the law promises life to all that keep it, and therefore if it is kept, it justifies and gives life. But the scripture attributing righteousness and life to faith takes it from the Law, seeing that faith justifies by imputation, and the Law by the performing of the work.</n>And the law is not of faith: but, The man that doeth them shall live in them.


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<n>A preventing of an objection: how then can they be blessed whom the Lord pronounces to be accused? Because Christ suffered the curse which the Law laid upon us, that we might be acquitted from it.</n>Christ hath redeemed us from the curse of the law, being made a curse for us: <n>A proof of the answer by the testimony of Moses.</n> for it is written, <n>Christ was accursed for us, because he bore the curse that was due to us, to make us partakers of his righteousness.</n> Cursed [is] every one that hangeth on a tree:


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<n>A conclusion of all that was said before in the handling of the fifth and sixth reasons, that is, that both the Gentiles are made partakers of the free blessing of Abraham in Christ, and also that the Jews themselves, of whose number the apostle counted himself to be, cannot obtain that promised grace of the Gospel, which he calls the Spirit, except by faith. And the apostle applies the conclusion in turn, both to the one and to the other, preparing himself a way to the next argument, by which he declares that the one and only seed of Abraham, which is made of all peoples, cannot be joined and grow up together in any other way but by faith in Christ.</n>That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.


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<n>He puts forth two general rules before the next argument, which is the seventh in order. The first is, that it is not lawful to break covenants and contracts which are justly made, and are according to law among men, neither may anything be added to them. The other is, that God did so make a covenant with Abraham, that he would gather together his children who consist both of Jews and Gentiles into one body (as appears by that which has been said before). For he did not say, that he would be the God of Abraham and of his «seeds» (which thing nonetheless should have been said, if he had many and various seeds, such as the Gentiles on the one hand, and the Jews on the other) but that he would be the God of Abraham, and of his «seed», as of one.</n>Brethren, I speak <n>I will use an example which is common among you, that you may be ashamed that you do not give as much to God's covenant as you do to man's.</n> after the manner of men; Though [it be] but a man's covenant, yet [if it be] <n>Authenticated, as we say.</n> confirmed, no man disannulleth, or addeth thereto.


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Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, <n>He puts forth the sum of the seventh argument, that is, that both the Jews and the Gentiles grow together in one body of the seed of Abraham, in Christ alone, so that all are one in Christ, as it is afterward declared in (Gal_3:28).</n> which is <n>Paul does not speak of Christ's person, but of two peoples, who grew together in one, in Christ.</n> Christ.


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<n>The eighth argument take by comparison, in this way: if a man's covenant (being authenticated) is firm and strong, much more is God's covenant. Therefore the Law was not given to cancel the promise made to Abraham with respect of Christ, that is to say, the end of which depended upon Christ.</n>And this I say, [that] the covenant, that was confirmed before of God <n>Which pertained to Christ.</n> in Christ, the <n>An enlarging of that argument in this way: moreover and besides that the promise is of itself firm and strong, it was also confirmed by virtue of being in place for a long time, that is, for 430 years, so that it could in no way be broken.</n> law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.


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<n>An objection: we grant that the promise was not cancelled by the covenant of the Law, and therefore we join the Law with the promise. No, the apostle says, these two cannot stand together, that is, that the inheritance should both be given by the Law and also by promise, for the promise is free. And from this it follows that the Law was not given to justify, for by that means the promise would be broken.</n>For if the <n>By this word «inheritance» is meant the right of the seed, which is, that God should be our God, that is to say, that by virtue of the covenant that was made with faithful Abraham, we that are faithful might by that means be blessed by God as well as Abraham.</n> inheritance [be] of the law, [it is] no more of promise: but God gave [it] to Abraham by promise.


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<n>An objection which rises from the former answer: if the inheritance is not by the Law (in the least way) then why was the Law given after the promise was made? In order, the apostle says, to reprove men of sin, and so to teach them to look to Christ, in whom at length that promise of saving all people together should be fulfilled; the Law was not given in order to justify men.</n>Wherefore then [serveth] the law? It was added because of <n>That men might understand by discovering their sins that they are only saved by the grace of God, which he revealed to Abraham, and that in Christ.</n> transgressions, <n>Until the partition wall was broken down, and that full seed sprang up, made of two peoples, both of Jews and Gentiles. For by this word «seed» we may not understand Christ alone by himself, but coupled and joined together with his body.</n> till the seed should come to whom the promise was made; <n>A confirmation of the former answer taken from the manner and form of giving the Law: for it was given by angels, striking a great terror into all, and by Moses a mediator coming between. Now they that are one need no mediator, but they that are in any way separated, and that are at variance one with another, do. Therefore the Law itself and the mediator were witnesses of the wrath of God, and not that God would by this means reconcile men to himself and abolish the promise, or add the Law to the promise.</n> [and it was] <n>Commanded and given, or proclaimed.</n> ordained by <n>By the service and ministry.</n> angels in the hand of a mediator.


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Now a mediator is not [a mediator] of one, <n>A taking away of an objection, lest any man might say that sometimes by consent of the parties which have made a covenant, something is added to the covenant, or the former covenants are broken. This, the apostle says, does not come to pass in God, who is always one, and the very same, and like himself.</n> but God is one.


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<n>The conclusion uttered by a manner of asking a question, and it is the same that was uttered before in (Gal_3:17), but proceeding from another principle, so that the argument is new, and is this: God is always like himself: therefore the Law was not given to abolish the promises. But it would abolish them if it gave life, for by that means it would justify, and therefore it would abolish that justification which was promised to Abraham and to his seed by faith. No, it was rather given to bring to light the guiltiness of all men, to the end that all believers fleeing to Christ, might be freely justified in him.</n>[Is] the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.


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But the <n>By this word «scripture» he means the Law.</n> scripture hath concluded <n>All mankind, and whatever comes from mankind.</n> all under sin, that the <n>In every one of these words, there lies an argument against the merits of works: for all these words, promise, faith, Christ, might be given, to believers, are against meritorious works, and not one of them can be included as a meritorious work.</n> promise by faith of Jesus Christ might be given to them that believe.


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<n>Now there follows another handling of the second part of this epistle, the state of which was this: although the Law (that is, the whole government of God's house according to the Law) does not justify, is it therefore to be abolished, seeing that Abraham himself was circumcised, and his posterity held still the use of Moses' Law? Paul affirms that it ought to be abolished, because it was instituted for that end and purpose, that is should be as it were a schoolmaster, and keeper to the people of God, until the promise indeed appeared, that is to say, Christ, and the Gospel manifestly published with great efficacy by the Spirit.</n>But before faith came, we were kept under the law, shut up unto <n>The reason why we were kept under the Law, is set down here.</n> the faith which should afterwards be revealed.


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Wherefore the Lawe was our scholemaster to bring vs to Christ, that we might be made righteous by faith.


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<n>Because age does not change the condition of servants, he adds that we are free by condition, and therefore, seeing we are out of our childhood, we have no more need of a keeper and schoolmaster.</n>For ye are all the children of God by faith in Christ Jesus.


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<n>Using the words «many of you», lest the Jews should think themselves free from the ordinance of baptism, he pronounces that baptism is common to all believers, because it is a outward sign of our delivery in Christ, to the Jews as well as to the Greeks, that by this means all may be truly one in Christ, that is to say, that promised seed to Abraham, and inheritors of everlasting life.</n>For as many of you as have been <n>He sets forth baptism, as opposed to circumcision, which the false apostles bragged so much of.</n> baptized into Christ have <n>The Church must put on Christ, as it were a garment, and be covered with him, that it may be thoroughly holy, and without blame.</n> put on Christ.


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There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all <n>You are all one: and so is this great union and conjunction signified.</n> one in Christ Jesus.


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Now <n>He declares by another twofold similitude, that which he said before concerning the keeper and schoolmaster. For, he says, the Law (that is, the whole government of God's house according to the Law) was as it were a tutor or overseer appointed for a time. And when that protection and overseeing which was but for a time is ended, we would at length come to be at our own liberty, and would live as children, and not as servants. Moreover, he shows along the way, that the governance of the Law was as it were the basics, and as certain principles, in comparison with the doctrine of the Gospel.</n> I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;


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But is under tutors and governors <n>This is added because he that is always under a tutor or governor may hardly be considered a freeman.</n> until the time appointed of the father.


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Even so we, when we were children, were in bondage under the <n>The Law is called elements, because by the Law God instructed his Church as it were by elements, and afterward poured out his Holy Spirit most plentifully in the time of the Gospel.</n> elements of the world:


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<n>He utters and declares many things at once, that is, that this tutorship was ended at his time, in order that curious men may stop asking why the schoolmastership lasted so long. And moreover, that we are not sons by nature, but by adoption, and that in the Son of God, who therefore took upon him our flesh, that we might be made his brethren.</n>But when the <n>The time is said to be full when all parts of it are past and ended, and therefore Christ could not have come either sooner or later.</n> fulness of the time was come, God sent forth his Son, made of a <n>He calls Mary a woman in respect of the sex, and not as the word is used in a contrary sense to a virgin, for she remained a virgin still.</n> woman, made under the law,


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To redeem them that were under the law, that we might receive the <n>The adoption of the sons of God is from everlasting, but is revealed and shown in the time appointed for it.</n> adoption of sons.


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<n>He shows that we are free and set at liberty in such a way that in the meantime we must be governed by the Spirit of Christ, who while reigning in our hearts, may teach us the true service of the Father. But this is not to serve, but rather to enjoy true liberty, as it is fitting for sons and heirs.</n>And because ye are sons, God hath <n>By that which follows he gathers that which went before: for if we have his Spirit, we are his sons, and if we are his sons, then we are free.</n> sent forth the <n>The Holy Spirit, who is both of the Father, and of the Son. But there is a special reason why he is called the Spirit of the Son, that is, because the Holy Spirit seals up our adoption in Christ, and gives us a full assurance of it.</n> Spirit of his Son into your hearts, crying, Abba, Father.


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Wherefore thou art no more a <n>The word «servant» is not taken here for one that lives in sin, which is appropriate for the unfaithful, but for one that is yet under the ceremonies of the Law, which is proper to the Jews.</n> servant, but a son; and if a son, then an <n>Partaker of his blessings.</n> heir of God through Christ.


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<n>He applies the former doctrine to the Galatians, with a special rebuke: for in comparison with them, the Jews might have pretended some excuse as men that were born and brought up in that service of the Law. But seeing that the Galatians were taken and called out of idolatry to Christian liberty, what pretence might they have to go back to those impotent and beggarly elements?</n>Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.


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But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and <n>They are called impotent and beggarly ceremonies, being considered apart by themselves without Christ: and again, by that means they gave good testimony that they were beggars in Christ, for when men fall back from Christ to ceremonies, it is nothing else but to cast away riches and to follow beggary.</n> beggarly elements, whereunto ye desire <n>By going backward.</n> again to be in bondage?


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<n>He moderates and qualifies those things in which he might have seemed to have spoken somewhat sharply, very skilfully and divinely declaring his good will toward them in such a way, that the Galatians could not but either be utterly hopeless when they read these things, or acknowledge their own lack of steadfastness with tears, and desire pardon.</n>Brethren, I beseech you, be as I [am]; for I [am] as ye [are]: ye have not injured me at all.


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Ye know how through <n>Many afflictions.</n> infirmity of the flesh I preached the gospel unto you at the first.


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And my <n>Those daily troubles with which the Lord tried me among you.</n> temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as <n>For the sake of my ministry.</n> Christ Jesus.


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<n>What a talk was there abroad in the world among men, how happy you were when you received the gospel?</n>Where is then the blessedness ye spake of? for I bear you record, that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me.


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They zealously affect you, <n>For they are jealous over you for their own benefit.</n> [but] not well; yea, they would exclude you, <n>That they may transfer all your love from me to themselves.</n> that ye might affect them.


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But [it is] good to be <n>He sets his own true and good love, which he earnestly held for them, against the wicked vicious love of the false apostles.</n> zealously affected always in [a] good [thing], and not only when I am present with you.


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I desire to be present with you now, and to <n>Use other words among you.</n> change my voice; for I stand in doubt of you.


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<n>The false apostles urged this, that unless the Gentiles were circumcised Christ could profit them nothing at all, and also this dissension of those who believed in the circumcision, against those who believed in the uncircumcision, both these things being full of offence. Therefore the apostle, after various arguments with which he has refuted their error, brings forth an allegory, in which he says that the Holy Spirit did through symbolism let us know all these mysteries: that is, that it should come to pass that two sorts of sons should have Abraham as a father common to them both, but not with equal success. For as Abraham begat Ishmael by the common course of nature, of Hagar his bondmaid and a stranger, and begat Isaac of Sara a free woman, by the virtue of the promise, and by grace only, the first was not heir, and also persecuted the heir. So there are two covenants, and as it were two sons born to Abraham by those two covenants, as it were by two mothers. The one was made in Sinai, outside of the land of promise, according to which covenant Abraham's children according to the flesh were begotten: that is, the Jews, who seek righteousness by that covenant, that is, by the Law. But they are not heirs, and they will at length be cast out of the house, as those that persecute the true heirs. The other was made in that high Jerusalem, or in Zion (that is, by the sacrifice of Christ) which begets children of promise, that is, believers, by the power of the Holy Spirit. And these children (like Abraham) do rest themselves in the free promise, and they alone by the right of children will be partakers of the father's inheritance, whereas those servants will be shut out.</n>Tell me, ye that <n>That desire so greatly.</n> desire to be under the law, do ye not hear the law?


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But he [who was] of the bondwoman was born after the <n>As all men are, and by the common course of nature.</n> flesh; but he of the freewoman [was] by <n>By virtue of the promise, which Abraham laid hold on for himself and his true seed, for otherwise Abraham and Sara were past the begetting and bearing of children.</n> promise.


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Which things are an allegory: for <n>These represent and symbolize.</n> these are the <n>They are called two covenants, one of the Old Testament, and another of the New: which were not two indeed, but in respect of the times, and the diversity of the manner of ruling.</n> two covenants; the one from the mount <n>He makes mention of Sinai, because that covenant was made in that mountain, of which mountain Hagar was a symbol.</n> Sinai, which gendereth to bondage, which is Agar.


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For this Agar is mount Sinai in Arabia, and <n>Look how the case stands between Hagar and her children; even so stands it between Jerusalem and hers.</n> answereth to Jerusalem which now is, and <n>That is, Sinai.</n> is in bondage with her children.


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But Jerusalem which is <n>Which is excellent, and of great worth.</n> above is free, which is the mother of us all.


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<n>He shows that in this allegory he has followed the steps of Isaiah, who foretold that the Church should be made and consist of the children of barren Sara, that is to say, of those who should be made Ahraham's children by faith, and this only spiritually, rather than of fruitful Hagar, even then foretelling the casting off of the Jews, and the calling of the Gentiles.</n>For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the <n>She that is destroyed and laid waste.</n> desolate hath many more children than she which hath an husband.


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Now we, brethren, <n>After the manner of Isaac, who is the first begotten of the heavenly Jerusalem, as Israel is of the slavish synagogue.</n> as Isaac was, are the children of <n>That seed to which the promise belongs.</n> promise.


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But as then he that was born after the <n>By the common course of nature.</n> flesh persecuted him [that was born] after the <n>By the virtue of God's promise and after a spiritual manner.</n> Spirit, even so [it is] now.


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But what sayth the Scripture? Put out the seruant and her sonne: for the sonne of the seruant shall not be heire with the sonne of the free woman.


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<n>The conclusion of the former allegory, that we by no means procure and call back again the slavery of the Law, seeing that the children of the bondmaid will not be heirs.</n>So then, brethren, we are not children of the bondwoman, but of the free.


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Stand fast therefore in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage.


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<n>Another entreaty in which he plainly witnesses that justification of works, and justification of faith cannot stand together, because no man can be justified by the Law, but he that does fully and perfectly fulfil it. And he takes the example of circumcision, because it was the ground of all the service of the Law, and was chiefly urged by the false apostles.</n>Behold, I Paul say unto you, that if ye be <n>Circumcision is in other places called the seal of righteousness, but here we must have consideration of the circumstance of the time, for now baptism is a sign of the new covenant, just as circumcision was the sign of the old covenant. And moreover Paul reasons according to the opinion that his enemies had of it, which made circumcision a essential to their salvation.</n> circumcised, Christ shall profit you nothing.


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Christ is <n>That is, as he himself expounds it afterward, «ye are fallen from grace.»</n> become of no effect unto you, whosoever of you are <n>That is, seek to be justified by the Law, for indeed no man is justified by the Law.</n> justified by the law; ye are fallen from grace.


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<n>He privately compares the new people with the old: for it is certain that they also did ground all their hope of justification and life in faith, and not in circumcision, but in such a way that their faith was wrapped in the external and ceremonial worship. But our faith is without such ceremony, and content with spiritual worship.</n>For we through the <n>Through the Spirit who brings about faith.</n> Spirit wait for the hope of righteousness by faith.


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<n>He adds a reason, for now circumcision is abolished, seeing that Christ is exhibited to us with complete spiritual circumcision.</n>For in Jesus Christ neither circumcision availeth any thing, nor <n>He makes mention also of uncircumcision, lest the Gentiles should please themselves in it, as the Jews do in circumcision.</n> uncircumcision; <n>The taking away of an objection: if all that worship of the Law is taken away, in what than shall we exercise ourselves? In charity, Paul says: for faith of which we speak cannot be idle; no, it brings forth daily fruits of charity.</n> but <n>So is true faith distinguished from counterfeit faith: for charity is not joined with faith as a fellow cause, to help forward our justification with faith.</n> faith which worketh by love.


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<n>Again he chides the Galatians, but with both an admiration and a praise of their former race, so that he may make them more ashamed.</n>Ye did run well; who did hinder you that ye should not obey the truth?


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<n>He plays the part of an apostle with them, and uses his authority, denying that any doctrine can come from God which is contrary to his.</n>This persuasion [cometh] not of <n>Of God.</n> him that calleth you.


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<n>He adds this, that he may not seem to contend upon a trifle, warning them diligently (by a metaphor which he borrows of leaven, as Christ himself also did) not to allow the purity of the apostolic doctrine to be infected with the least corruption at all.</n>A little leaven leaveneth the whole lump.


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<n>He moderates the former reprehension, casting the fault upon the false apostles, against whom he denounces the horrible judgment of God.</n>I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.


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<n>He wishes them to consider that he seeks not his own profit in this matter, seeing that he could avoid the hatred of men if he would join Judaism with Christianity.</n>And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.


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<n>An example of a true pastor inflamed with the zeal of God's glory, and love for his flock.</n>I would they were even cut off which <n>For those that preach the Law cause men's consciences to always tremble.</n> trouble you.


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For, brethren, ye have been called unto liberty; <n>The third part of this epistle, showing that the right use of Christian liberty consists of this, that being delivered and set at liberty from the slavery of sin and the flesh, and being obedient to the Spirit, we should through love help each other to mature in their salvation.</n> only [use] not liberty for an occasion to the flesh, but by love serve one another.


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<n>He sets forth the love of our neighbour, as a mark unto which all Christians ought to refer all their actions, and to that he cites the testimony of the Law.</n>For <n>This particle «all» must be limited to the second table of the ten commandments.</n> all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as thyself.


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<n>An exhortation to the duties of charity, by the profit that follows from it, because no men proved worse for themselves than they that hate one another.</n>But if ye bite and devour one another, take heed that ye be not consumed one of another.


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<n>He acknowledges the great weakness of the godly, because they are but in part regenerated: but he exhorts them to remember that they are endued with the Spirit of God, who has delivered them from the slavery of sin, and so from the Law, inasmuch as it is the power of sin, so that they should not give themselves to lusts.</n>[This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.


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For the <n>For the flesh dwells even in the regenerated man, but the Spirit reigns, even though not without great strife, as is largely set forth in (Rom. 7:1-25).</n> flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.


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<n>He sets out that particularly of which he spoke generally, reckoning up some principal effects of the flesh, and opposing them to the fruits of the Spirit, that no man may pretend ignorance.</n>Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,


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Enuie, murthers, drunkennesse, gluttonie, and such like, whereof I tell you before, as I also haue tolde you before, that they which doe such things, shall not inherite the kingdome of God.


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But the <n>Therefore they are not the fruits of free will, but only as far forth as our will is made free by grace.</n> fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,


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Meekness, temperance: <n>Lest that any man should object that Paul plays the deceiver, as one who urging the Spirit urges nothing but that which the Law commands, he shows that he requires not that literal and outward obedience, but spiritual, which proceeds not from the Law but from the Spirit of Christ, who gives us new birth, and must and ought to be the ruler and guider of our life.</n> against such there is no law.


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If we <n>If we are indeed endued with the quickening Spirit, who causes us to die to sin, and live to God, let us show it in our deeds, that is, by holiness of life.</n> live in the Spirit, let us also walk in the Spirit.


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<n>He adds special exhortations according as he knew the Galatians to be subject to different vices: and first of all he warns them to take heed of ambition, which vice has two fellows, backbiting and envy. And out of these two many contentions necessarily arise.</n>Let us not be desirous of vain glory, provoking one another, envying one another.


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Brethren, <n>He condemns persistent and pressing harshness, because brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.</n> if a man be <n>Through the malice of the flesh and the devil.</n> overtaken in a fault, ye which are <n>Who are upheld by the power of God's Spirit.</n> spiritual, <n>Labour to fill up that which is lacking in him.</n> restore such an one in the <n>This is a metaphor which the Hebrews use, showing by this that all good gifts come from God.</n> spirit of meekness; <n>He touches the problem, for they are commonly the most severe judges who forget their own weaknesses.</n> considering thyself, lest thou also be tempted.


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<n>He shows that this is the end of rebukes, to raise up our brother who is fallen, and not proudly to oppress him. Therefore every one must seek to have praise of his own life by approving himself, and not by rebuking others.</n>Bear ye one another's burdens, and so fulfil the <n>Christ, in plain and clear words, calls the commandment of charity his commandment.</n> law of Christ.


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For if any man seeme to himselfe, that he is somewhat, when he is nothing, hee deceiueth himselfe in his imagination.


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But let euery man prooue his owne worke: and then shal he haue reioycing in himselfe onely and not in another.


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<n>A reason why men ought to carefully watch themselves not others, because every man will be judged before God according to his own life, and not by comparing himself with other men.</n>For every man shall bear his own burden.


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<n>It is fitting that teachers should be helped by their students, as much as they are able.</n>Let him that is taught in the word communicate unto him that teacheth in <n>Of whatever he has according to his ability.</n> all good things.


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<n>He commends liberality towards the poor, and first of all chides those who were not ashamed to pretend this and that, and all because they would not help their neighbours, as though they could deceive God. And afterward he compares alms to a spiritual sowing which will have a most plentiful harvest, so that it will be very profitable: and compares being a covetous miser to sowing carnally, from which nothing can be gathered but such things as fade away, and eventually perish.</n>Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.


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For he that soweth to his <n>To the commodities of this present life.</n> flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.


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<n>Against those who are generous at the beginning, but do not continue, because the harvest seems to be deferred a long time, as though the seed time and the harvest were simultaneous.</n>And let us not be weary in well doing: for in due season we shall reap, if we faint not.


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<n>Those that are of the household of faith, that is, those who are joined with us in the profession of one self same religion, ought to be preferred before all others, yet in such a way that our generosity extends to all.</n>As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.


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<n>The fourth and last part of the epistle, in which he returns to his principal end and purpose: that is, that the Galatians should not allow themselves to be led out of the way by the false apostles. And he points out what those false apostles are really like, reproving them of ambition, as men who do not act because of any affection and zeal they have for the Law, but only for this purpose, that they may purchase themselves favour amongst their own sort, by the circumcision of the Galatians.</n>Ye see how large a letter I have written unto you with mine own hand.


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As many as desire to make a <n>He sets a fair show against the truth.</n> fair shew in <n>In the keeping of ceremonies.</n> the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the <n>For the preaching of him that was crucified.</n> cross of Christ.


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For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in <n>That they have entangled you in Judaism, and yet he dwells on the aspect of circumcision.</n> your flesh.


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<n>He does not dwell in comparing himself with them, showing that on the other hand he rejoices in those afflictions which he suffers for Christ's sake, and as he is despised by the world, so does he in the same way consider the world as wicked. And this is the true circumcision of a true Israelite.</n>But God forbid that I should <n>When Paul uses this word in good sense or way, it signifies to rest a man's self wholly in a thing, and to content himself in it.</n> glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.


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For in Christ Iesus neither circumcision auaileth any thing, nor vncircumcision, but a newe creature.


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And as many as walk according to this rule, peace [be] on them, and mercy, and upon the <n>Upon the true Israel, whose praise is from God and not from men; (Rom_2:29).</n> Israel of God.


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<n>Continuing still in the same metaphor, he opposes his miseries and the marks of those stripes which he bore for Christ's sake, against the scar of the outward circumcision, as a true mark of his apostleship.</n>From henceforth let no man trouble me: for I bear in my body the <n>Marks which are burnt into a man's flesh, as they used to do in ancient times, to mark their servants that had run away from them.</n> marks of the <n>For it very important whose marks we bear: for the cause makes the martyr, and not the punishment.</n> Lord Jesus.


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<n>Taking his farewell of them, he wishes them grace, and the Spirit against the deceits of the false apostles, who labour to beat those outward things into their brains.</n>Brethren, the grace of our Lord Jesus Christ [be] with your <n>With your minds and hearts.</n> spirit. Amen. «[To [the] Galatians written from Rome.]»


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Paul, <n>The inscription and salutation, of which we have spoken in the former epistles.</n> an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the <n>This is the definition of the saints, showing what they are.</n> faithful in Christ Jesus:


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<n>The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving.</n>Blessed [be] the God <n>The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ.</n> and Father of our Lord Jesus Christ, <n>The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.</n> who hath blessed us with <n>With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.</n> all spiritual blessings in <n>Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven.</n> heavenly [places] in <n>The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.</n> Christ:


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<n>He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son.</n>According as he hath chosen us in <n>To be adopted in him.</n> him before the foundation of the world, <n>He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us.</n> that we <n>God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy.</n> should <n>Being clothed with Christ's righteousness.</n> be holy and without blame <n>Truly and sincerely.</n> before him in love:


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<n>Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.</n>Having predestinated us unto the adoption of children by Jesus Christ <n>God respects nothing, either anything that is present, or anything that is to come, but himself only.</n> to himself, according to the good pleasure of his will,


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<n>The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.</n>To the <n>That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.</n> praise of the glory of his grace, <n>Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.</n> wherein he hath made us accepted in the beloved.


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<n>An expounding of the material cause, how we are made acceptable to God in Christ, for it is he alone whose sacrifice by the mercy of God is imputed to us, for the forgiveness of sins.</n>In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;


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<n>Now he comes at length to the formal cause, that is to say, to vocation or preaching of the Gospel, by which God executes that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he shows how excellent it is.</n> <n>By which gracious goodness and bountifulness.</n>Wherein he hath abounded toward us in <n>In perfect and sound wisdom.</n> all wisdom and prudence;


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Having made known unto us the <n>For unless the Lord had opened to us that mystery, we could never have so much as dreamed of it ourselves.</n> mystery of his will, <n>Not only the election, but also the calling proceeds from grace alone.</n> according to his good pleasure which he hath purposed in himself:


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<n>The Father exhibited and gave Christ, who is the head of all the elect to the world, at that time which was convenient according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world (otherwise wandering and separated from God) are gathered together. And some of these elect were in heaven, when he came into the earth, that is, those who by faith in him to come, were gathered together. And others being found upon the earth were gathered together by him, and the rest are daily gathered together.</n>That in the dispensation of the fulness of times he might <n>The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.</n> gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:


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<n>He applies respectively the benefit of calling to the believing Jews, going back to the very source, so that they also may not attribute their salvation either to themselves, nor to their stock, nor any other thing, but only to the grace and mercy of God, both because they were called, and also because they were first called.</n>In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh <n>All things are attributed to the grace of God without exception, and yet for all that we are not statues, for he gives us grace both to want, and to be able to do those things that are good; (Phi_2:13).</n> all things after the counsel of his own will:


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That we should be to the praise of his glory, who <n>He speaks concerning the Jews.</n> first trusted in Christ.


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<n>Now he makes the Ephesians (or rather all the Gentiles) equal to the Jews, because even though they came last, being called by the same Gospel, they embraced faith, and were sealed up with the same Spirit, who is the pledge of election, until the inheritance itself is seen. And this is so that in them also the glory of God might shine forth and be manifested.</n>In whom ye also [trusted], after that ye heard the <n>That word which is truth indeed, because it comes from God.</n> word of truth, the gospel of your salvation: in whom also after that ye believed, ye were <n>This is a metaphor taken of a seal, which being put on anything, distinguishes between those things which are authentic, and those things which are not.</n> sealed with that holy <n>With the Spirit, who does not bring the Law, but the promise of free adoption.</n> Spirit of promise,


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Which is the earnest of our inheritance until the <n>Full and perfect.</n> redemption of the purchased possession, unto the praise of his glory.


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<n>He returns to the former account of the good received from God, concluding two things together about those things that went before: the first is that all good things come to us from God the Father in Christ, and by Christ, so that for them he may be praised by us. The second is, that all those things (which he brings to two heads, that is, faith and charity) are increased in us by certain degrees, so that we must desire an increase of his grace, from whom we have the beginning, and from whom we hope for the end.</n>Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,


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<n>The causes of faith are God the Father enlightening our minds with his Holy Spirit, so that we may embrace Christ revealed to us in the Gospel, to the obtaining of everlasting life, and the setting forth of God's glory.</n>That the God of our Lord Jesus Christ, the Father of <n>Full of majesty.</n> glory, may give unto you the spirit of wisdom and revelation in the <n>For it is not enough for us to have known God once, but we must know him every day more and more.</n> knowledge of him:


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The eyes of your understanding being enlightened; that ye may know what is the <n>What blessings they are which he calls you to hope for, whom he calls to Christ.</n> hope of his calling, and what the riches of the glory of his inheritance in the saints,


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<n>The excellency of faith is declared by the effects, because the mighty power of God is set forth and shown in them.</n>And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,


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<n>The apostle wishes us to behold in our most glorious Christ (with the eyes of faith) that most excellent power and glory of God, of which all the faithful are partakers, even though it is as yet very dim in us, by reason of the shame of the cross, and the weakness of the flesh.</n>Which he wrought in Christ, when he raised him from the dead, and set [him] at his own <n>To be set on God's right hand is to be a partaker of the sovereignty which he has over all creatures.</n> right hand in the heavenly [places],


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Far above all principality, and power, and might, and dominion, and every <n>Everything, whatever it may be, or above all things, even if they are of ever so much power or excellency.</n> name that is named, not only in this world, but also in that which is to come:


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<n>So that we should not think that the excellent glory of Christ is a thing with which we have nothing to do, he witnesses that Christ was appointed by God the Father as head over all the Church, and therefore the body must be joined to this head, which otherwise would be a maimed thing, without the members. However, this is not because of necessity (seeing that it is rather the Church which is made alive and sustained by the holy power of Christ, so it is far from being true that he needs the fulness of it), but because of the infinite goodwill and pleasure of God, who condescends to join us to his Son.</n>And hath put all [things] under his feet, and gave him [to be] the <n>Insomuch that there is nothing that is not subject to him.</n> head over all [things] to the church,


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Which is his body, the <n>For the love of Christ is so great towards the Church, that even though he fully satisfies all with all things, yet he considers himself but a maimed and unperfect head, unless he has the Church joined to him as his body.</n> fulness of him that filleth all in all.


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And <n>He declares again the greatness of God's good will by comparing that miserable state in which we are born, with that dignity unto which we are advanced by God the Father in Christ. So he describes that condition in such a way that he says, that with regard to spiritual motions we are not only born half dead, but wholly and altogether dead.</n> you [hath he quickened], who were <n>See (Rom_6:2). So then he calls those dead who are not regenerated: for as the immortality of those who are damned is not life, so this knitting together of body and soul is properly not life, but death in those who are not ruled by the Spirit of God.</n> dead in <n>He shows the cause of death, that is, sins.</n> trespasses and sins;


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<n>He proves by the effects that all were spiritually dead.</n>Wherein in time past ye walked <n>He proves this evil to be universal, insomuch that all are slaves of Satan.</n> according to the course of this world, <n>At the pleasure of the prince.</n> according to the prince of the power of the air, the spirit that now <n>Men are therefore slaves to Satan, because they are willingly rebellious against God.</n> worketh in the <n>They are called the children of disobedience, who are given to disobedience.</n> children of disobedience:


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<n>After he has separately condemned the Gentiles, he confesses that the Jews (among whom he numbers himself) are not the least bit better.</n>Among whom also we all had our conversation in times past in the lusts of our <n>By the name of flesh in the first place, he means the whole man, which he divides into two parts: into the flesh, which is the part that the philosophers consider to be without reason, and into the thought, which they call reasonable. And so he leaves nothing in man half dead, but concludes that the whole man is by nature the son of wrath.</n> flesh, fulfilling the desires of the flesh and of the mind; and <n>The conclusion: all men are born subject to the wrath and curse of God.</n> were by nature the <n>Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.</n> children of wrath, even as <n>Profane people who did not know God.</n> others.


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<n>Now from this follows another member of the comparison declaring our excellency, that is, that by the power of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by various and different means he emphasises this, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument, which also is the free gift of God: and the end is God's glory.</n>But God, who is rich in mercy, for his great love wherewith he loved us,


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Euen when we were dead by sinnes, hath quickened vs together in Christ, by whose grace ye are saued,


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And hath raised [us] up <n>That is, as he adds afterwards, in Christ, for as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.</n> together, and made [us] sit together in heavenly [places] in Christ Jesus:


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That he might shewe in the ages to come the exceeding riches of his grace, through his kindnesse toward vs in Christ Iesus.


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For by <n>So then, grace, that is to say, the gift of God, and faith, stand with one another, to which two it is contrary to be saved by ourselves, or by our works. Therefore, what do those mean who would join together things of such contrary natures?</n> grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:


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<n>He specifically and completely takes away from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.</n>Not of works, lest any man should boast.


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For we are <n>He speaks here of grace, and not of nature: therefore if the works are ever so good, see what they are, and know that they are that way because of grace.</n> his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.


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<n>Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special manner, strangers and without God. Therefore they ought so much the more remember that same so great a benefit of God.</n>Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are <n>You were called in no other state than as Gentiles, so that all the world might witness your uncleanness.</n> called Uncircumcision by that which is <n>Of the Jews who were known by you by the mark of circumcision, the mark of the covenant.</n> called the Circumcision in the flesh made by hands;


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That at that time ye were <n>He begins first with Christ, who was the end of all the promises.</n> without Christ, being <n>You had no right or title to the commonwealth of Israel.</n> aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:


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<n>Christ is the only bond of the Jews and Gentiles, by whom they are reconciled to God.</n>But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.


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<n>As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joins them both together, both in himself, and between themselves, and to God. From which it follows, that whoever permanently establishes the ceremonies of the Law, makes the grace of Christ void and of no effect.</n>For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];


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In abrogating through his flesh the hatred, that is, the Lawe of commandements which standeth in ordinances, for to make of twaine one newe man in himselfe, so making peace,


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And that he might reconcile both unto God in <n>He alludes to the sacrifices of the Law, which represented that true and only sacrifice.</n> one body by the cross, having <n>For he destroyed death by death, and fastened it as it were to the cross.</n> slain the enmity thereby:


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<n>The preaching of the Gospel is an effectual instrument of this grace, common to the Jews as well as to the Gentiles.</n>And came and preached peace to you which were afar off, and to them that were nigh.


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For <n>Christ is the gate as it were, by whom we come to the Father, and the Holy Spirit is as it were, our guiding man who leads us.</n> through him we both have access by one Spirit unto the Father.


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<n>The conclusion: the Gentiles are taken into the fellowship of salvation, and he describes the excellency of the Church, calling it the city and house of God.</n>Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;


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<n>The Lord committed the doctrine of salvation, first to the prophets, and then to the apostles, the end of which, and matter as it were and substance, is Christ. Therefore that is indeed the true and universal Church which is built upon Christ by the prophets and apostles, as a spiritual temple consecrated to God.</n>And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the <n>That is the corner stone of the building, for the foundations are as it were corner stone of the building.</n> chief corner [stone];


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In whom all the building <n>So that God is the workman not only of the foundation, but also of the whole building.</n> fitly framed together groweth unto an holy temple in the Lord:


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For <n>He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel.</n> this cause I Paul, <n>These words, «the prisoner of Jesus Christ», are taken passively, that is to say, «I, Paul, am cast into prison for maintaining the glory of Christ.»</n> the prisoner of Jesus Christ for you Gentiles,


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Which in <n>He does not mean that no one knew of the calling of the Gentiles before, but because very few knew of it. And those that did know it, such as the prophets, had it revealed to them very obscurely, and by means of symbols.</n> other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;


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That the Gentiles should be inheriters also, and of the same body, and partakers of his promise in Christ by the Gospel,


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Whereof I am made a minister by the gift of the grace of God giuen vnto me through the effectuall working of his power.


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Euen vnto me the least of all Saints is this grace giuen, that I should preach among the Gentiles the vnsearchable riches of Christ,


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And to make cleare vnto all men what the felowship of the mysterie is, which from the beginning of the world hath bene hid in God, who hath created all things by Iesus Christ,


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<n>The unsuspected calling of the Gentiles was as it were a mirror to the heavenly angels, in which they might behold the marvellous wisdom of God.</n>To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the <n>God always had only one way to save men by: but it had various shapes and forms.</n> manifold wisdom of God,


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According to the <n>Which was before all things.</n> eternal purpose which he purposed in Christ Jesus our Lord:


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<n>He teaches by his own example that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word. And these are needful not only to those who are youngsters in religion, but even to the oldest also, that as they grow up more and more by faith in Christ, and are confirmed with all spiritual gifts, they may be grounded and rooted in the knowledge of that immeasurable love, with which God the Father has loved us in Christ. And this is because the whole family, of which a part is already received into heaven, and part is yet here on earth, depends upon that adoption of the heavenly Father, in his only Son.</n>For this cause I bow my knees unto the Father of our Lord Jesus Christ,


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Of whom the whole <n>That entire people, who had but one household Father, and that is the Church which is adopted in Christ.</n> family in heaven and earth is named,


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That he would grant you, according to the <n>According to the greatness of his mercy.</n> riches of his glory, to be strengthened with might by his Spirit in the <n>See (Rom_7:22).</n> inner man;


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That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in <n>With which God loves us, which is the root of our election.</n> love,


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May be able to comprehend with all saints <n>How perfect that work of Christ is in every part.</n> what [is] the breadth, and length, and depth, and height;


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And to know the <n>Which God has shown us in Christ.</n> love of Christ, which <n>Which surpasses all the capacity of man's intellect, to comprehend it fully in his mind: for otherwise whoever has the Spirit of God perceives as much (according to the measure that God has given him) as is necessary for salvation.</n> passeth knowledge, that ye might be filled with all the <n>So that we have abundantly in us whatever things are required to make us perfect with God.</n> fulness of God.


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<n>He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.</n>Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,


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I therefore, <n>Another part of the epistle, containing precepts of the Christian life, the sum of which is this, that every man behave himself as it is fitting for so excellent a grace of God.</n> the prisoner of the Lord, beseech you that ye walk worthy of the <n>By this is meant the general calling of the faithful, which is this, to be holy as our God is holy.</n> vocation wherewith ye are called,


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<n>Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.</n>With all lowliness and meekness, with <n>See (Mat_18:25-27).</n> longsuffering, forbearing one another in love;


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<n>Thirdly he requires perfect agreement, but yet such that is joined with the band of the Holy Spirit.</n>Endeavouring to keep the unity of the Spirit in the bond of peace.


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<n>An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.</n>[There is] one body, and one Spirit, even as ye are called in one hope of your calling;


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One God and Father of all, who [is] <n>Who alone has the chief authority over the Church.</n> above all, and <n>Who alone pours forth his providence, through all the members of the Church.</n> through all, and <n>Who alone is joined together with us in Christ.</n> in you all.


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<n>He teaches us that we indeed are all one body, and that all good gifts proceed from Christ alone, who reigns in heaven having mightily conquered all his enemies, from where he heaps all gifts upon his Church. But yet nonetheless these gifts are differently and variously divided according to his will and pleasure, and therefore every man ought to be content with that measure that God has given him, and to bestow it to the common profit of the whole body.</n>But unto every one of us is given grace according to the measure of the <n>Which Christ has given.</n> gift of Christ.


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Wherefore he saith, When he ascended up on high, he led <n>A multitude of captives.</n> captivity captive, and gave gifts unto men.


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(Now that he ascended, what is it but that he also descended first into the <n>Down to the earth, which is the lowest part of the world.</n> lower parts of the earth?


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He that descended is the same also that ascended up far above all heavens, that he might <n>Fill with his gifts.</n> fill <n>The Church.</n> all things.)


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<n>First of all he lists the ecclesiastical functions, which are partly extraordinary and for a season, such as apostles, prophets, and evangelists, and partly ordinary and perpetual, such as pastors and teachers.</n>And he gave some, <n>The apostles were those twelve to whom Paul was afterward added, whose office was to plant churches throughout all the world.</n> apostles; and some, <n>The prophet's office was one of the chiefest, who were men of marvellous wisdom, and some of them could foretell things to come.</n> prophets; and some, <n>The apostles used these as companions in the execution of their office, being not able to go to all places by themselves.</n> evangelists; and some, <n>Pastors are those who govern the Church, and teachers are those who govern the schools.</n> pastors and teachers;


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<n>He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.</n>For the perfecting of the saints, for the work of the ministry, for the edifying of the <n>The Church.</n> body of Christ:


