Read the New Testament in 24 Weeks

Footnotes

1. Romans 13:1 Now he showeth severally, what subjects owe to their Magistrates, to wit, obedience: From which he showeth that no man is free: and in such sort that it is not only due to the highest Magistrate himself, but also even to the basest, which hath any office under him.
2. Romans 13:1 Yea, though an Apostle, though an Evangelist, though a Prophet: Chrysostom. Therefore the tyranny of the Pope over all kingdoms must down to the ground.
3. Romans 13:1 A reason taken of the nature of the thing itself: For to what purpose are they placed in higher degree, but that the inferior should be subject unto them?
4. Romans 13:1 Another argument of great force: Because God is author of this order: so that such as are rebels ought to know, that they make war with God himself: wherefore they cannot but purchase to themselves great misery and calamity.
5. Romans 13:1 Be distributed: for some are greater, some smaller.
6. Romans 13:3 The third argument taken from the end wherefore they were made, which is most profitable: for that God by this means preserveth the good and bridleth the wicked: by which words the Magistrates themselves are put in mind of that duty which they owe to their subjects.
7. Romans 13:3 An excellent way to bear this yoke, not only without grief, but also with great profit.
8. Romans 13:4 God hath armed the Magistrate even with a revenging sword.
9. Romans 13:4 By whom God revengeth the wicked.
10. Romans 13:5 The conclusion: We must obey the magistrate, not only for fear of punishment, but much more because that (although the Magistrate have no power over the conscience of man, yet seeing he is God’s minister) he cannot be resisteth by any good conscience.
11. Romans 13:5 So far as lawfully we may: for if unlawful things be commanded us, we must answer as Peter teacheth us, It is better to obey God than men.
12. Romans 13:6 He reckoneth up the chiefest things wherein consisteth the obedience of subjects.
13. Romans 13:7 Obedience, and that from the heart.
14. Romans 13:7 Reverence, (which as reason is) we must give to the Magistrate.
15. Romans 13:8 He showeth how very few judgments need to be executed, to wit, if we so order our life, as no man may justly require anything of us, besides that only that we owe one to another, by the perpetual law of charity.
16. Romans 13:8 He commendeth charity, as an abridgement of the whole Law.
17. Romans 13:8 He hath not only done one commandment, but performed generally that which the Law commandeth.
18. Romans 13:9 For the whole Law commandeth nothing else, but that we love God and our neighbor. But seeing Paul speaketh here of the duties we owe one to another, we must restrain this word, Law to the second Table.
19. Romans 13:11 An application taken of the circumstance of the time: which also itself putteth us in mind of our duty, seeing that this remaineth after that the darkness of ignorance and wicked affections by the knowledge of God’s truth be driven out of us, that we order our life according to that certain and sure rule of all righteousness and honesty, being fully grounded upon the virtue of the Spirit of Christ.
20. Romans 13:12 In other places we are said to be in the light, but yet so, that it appeareth not as yet what we are, for as yet we see but as it were in the twilight.
21. Romans 13:12 That kind of life, which they lead, that flee the light.
22. Romans 13:14 To put on Christ, is to possess Christ, to have him in us, and us in him.
23. Romans 14:1 Now he showeth how we ought to behave ourselves toward our brethren in matters and things indifferent, offending in the use of them, not of malices or damnable superstition, but for lack of knowledge of the benefit of Christ. And thus he teacheth that they are to be instructed gently and patiently, and so that we apply ourselves to their ignorance in such matters according to the rule of charity.
24. Romans 14:1 Do not for a matter or thing that is indifferent, and such as you may do or not do, shun his company, but take him to you.
25. Romans 14:1 To make him by your doubtful and uncertain disputations go away more in doubt than he came, or start back with a troubled conscience.
26. Romans 14:2 He propoundeth 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 contrary side, such as had profited in the knowledge of the Gospel, knew well that this schoolmastership of the Law was abolished.
27. Romans 14:2 Knows by faith.
28. Romans 14:3 In such a matter, saith the Apostle, Let neither them which know their liberty, proudly despise their weaker brother, neither let the unlearned crabbedly or frowardly condemn that, that they understand not.
29. Romans 14:3 The first reason: Because that seeing both he that eateth and he that eateth not, is notwithstanding the member of Christ, neither he which eateth not, can justly be condemned, neither he which eateth be justly condemned: Now the first proposition is declared in the sixth verse following.
30. Romans 14:4 Another reason which hangeth upon the former: why the ruder and more unlearned ought not to be contemned of the more skillful, as men without hope of salvation: Because, saith the Apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he also may stand sure: Therefore it belongeth to God, and not unto man, to pronounce the sentence of condemnation.
31. Romans 14:5 Another example of the difference of days according to the law.
32. Romans 14:5 He setteth against this contempt, and hasty or rash judgments, a continual desire to profit, that the strong may be certainly persuaded of their liberty, of what manner and sort it is, and how they ought to use it: and again the weak may daily profit, lest either they abuse the gift of God, or these please themselves in their infirmity.
33. Romans 14:5 That he may say in his conscience, that he knoweth and is persuaded by Jesus Christ, that nothing is unclean of itself, and this persuasion must be grounded upon the word of God.
34. Romans 14:6 A reason taken from the nature of indifferent things, which a man may with good conscience do and omit: for seeing that the difference of days and meats was appointed by God, how could they, which as yet understood not the abrogating of the Law, and yet otherwise acknowledged Christ as their Savior, with good conscience neglect that which they knew was commanded of God? And on the contrary side, they that knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats. Therefore saith the Apostle, verse 10, Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren notwithstanding. Now if any man would draw this doctrine to these our times and ages, let them know that the Apostle speaketh of such things indifferent, as they which thought them not to be indifferent, had a ground in the Law, and were deceived by simple ignorance: and not of malice (for to such the Apostles yielded not, no not for a moment) nor superstition, but of a religious fear of God.
35. Romans 14:6 Observeth precisely.
36. Romans 14:6 God shall judge whether he do well or no: And therefore you should rather strive about this, how every one of you will be allowed of God, than to think upon other men’s doings.
37. Romans 14:6 He that maketh no difference of meats.
38. Romans 14:6 So the Apostle showeth that he speaketh of the faithful, both strong and weak. But what if we have to do with infidels? Then must we here take heed of two things, as also is declared in the Epistle to the Corinthians. The one is, that we count not their superstitions among things indifferent, as they did which sat down to meat in Idols’ Temples: the other is, that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher’s shambles, and to eat it at home in a private banquet) we wound not the conscience of our weak brother.
39. Romans 14:6 He that toucheth not meats which he taketh to be unclean by the Law.
40. Romans 14:7 We must not stick, saith he, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that liveth so, that he casteth not his eyes upon God. For both our life and our death is dedicated to him, and for this cause Christ hath properly died, and not simply, that we might eat this meat or that.
41. Romans 14:7 Hath respect to himself only, which the Hebrews utter after this sort, Doeth well to his own soul.
42. Romans 14:10 The conclusion: we must leave to God his right: and therefore in matters, which according as the conscience if affected, are either good or evil, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, to wit, that the weak should not judge the strong, because the weak do not know, that they which do not observe a day, and eat, observe it not to the Lord, and eat to the Lord, as the strong men know, that the weak which observe a day and eat not, observe the day to the Lord, and eat not to the Lord.
43. Romans 14:11 This is a form of an oath, proper to God only, for he and none but he liveth, and hath his being of himself.
44. Romans 14:11 Shall acknowledge me from God.
45. Romans 14:13 After that he hath concluded what is not to be done, he showeth what is to be done: to wit, we must take heed that we do not utterly cast down with abusing our liberty, our brother who is not yet strong.
46. Romans 14:13 He rebuketh by this way, these malicious judgers of others, which occupy their heads about nothing, but to find fault with their brethren’s life, whereas they should rather bestow their wits upon this, that they do not with their disdainfulness either cast their brethren clean down, or give them some offense.
47. Romans 14:14 The preventing of an objection: It is true that the schoolmastership of the Law is taken away by the benefit of Christ, to such as know it, but yet notwithstanding we have to consider in the use of this liberty what is expedient, that we may have regard of our weak brother, seeing that our liberty is not lost thereby.
48. Romans 14:14 By the Spirit of the Lord Jesus, or by the Lord Jesus, who I am sure brake down the wall at his coming.
49. Romans 14:14 By nature.
50. Romans 14:15 It is the part of a cruel mind to make more account of meat, than of our brother’s salvation. Which thing they do, that presume to eat with offense of any brother, and so give him occasion to go back from the Gospel.
51. Romans 14:15 Another argument: We must follow Christ’s example: who was so far from destroying the weak with meat, that he gave his life for them.
52. Romans 14:16 Another argument: for that by this means the liberty of the Gospel is evil spoken of, as though it openeth the way to attempt any thing whatsoever, and boldeneth us to all things.
53. Romans 14:17 A general reason, and the ground of all the other arguments: The kingdom of heaven consisteth not in these outward things, but in the study of righteousness, and peace, and comfort of the holy Ghost.
54. Romans 14:18 He that liveth peaceably, and doeth righteously, through the holy Ghost.
55. Romans 14:19 A general conclusion: The use of this liberty, yea and our whole life, ought to be referred to the edifying of one another, insomuch that we esteem that thing unlawful by reason of the offense of our brother, which is of itself pure and lawful.
56. Romans 14:22 He giveth a double warning in these matters, one, which pertaineth to the strong, that he which hath obtained a sure knowledge of this liberty, keep that treasure to the end he may use it wisely and profitably as hath been said: the other which respecteth the weak, that they do nothing rashly by other men’s example with a wavering conscience, for that cannot be done without sin, whereof we are not persuaded by the word of God, that he liketh, and approveth it.
57. Romans 14:22 He showed before verse 14 what he meaneth by faith, to wit, for a man to be certain and out of doubt in matters and things indifferent.
58. Romans 14:22 Embraceth.
59. Romans 14:23 Reasoneth with himself.