Footnotes

1. 1 Corinthians 11:2 The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, to wit, 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 beginneth notwithstanding 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 Canons.
2. 1 Corinthians 11:3 He setteth down God, in Christ our mediator, for 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 declareth 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.
3. 1 Corinthians 11:3 In that, that Christ is our mediator.
4. 1 Corinthians 11:4 Hereof he gathereth that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection) they did as it were spoil themselves of their dignity, against God’s ordinance.
5. 1 Corinthians 11:4 It appeareth that this was a political law serving only for the circumstances 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.
6. 1 Corinthians 11:5 And in like sort he concludeth, that women which show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves.
7. 1 Corinthians 11:5 The first argument taken from the common sense of man, forsomuch as nature teacheth women, that it is dishonest for them to come abroad bareheaded, seeing that she hath given them thick and long hair, which they do so diligently trim and deck, that they can in no wise abide to have it shaven.
8. 1 Corinthians 11:7 The taking away of an objection: Have not men also hair given to them? I grant, saith 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, that by profession of her obedience, she might more honor her husband.
9. 1 Corinthians 11:8 He proveth the inequality of the woman, by that, that the man is the matter whereof woman was first made.
10. 1 Corinthians 11:9 Secondly, by that, that the woman was made for man, and not the man for the woman’s sake.
11. 1 Corinthians 11:10 The conclusion: Women must be covered, to show by this external sign their subjection.
12. 1 Corinthians 11:10 A covering which is a token of subjection.
13. 1 Corinthians 11:10 What this meaneth, I do not yet understand.
14. 1 Corinthians 11:11 A digression which the Apostle useth, lest that which he spake of the superior tie of men, and the lower degrees 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 teacheth 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 mutual conjunction may be cherished.
15. 1 Corinthians 11:11 By the Lord.
16. 1 Corinthians 11:13 He urgeth the argument taken from the common sense of nature.
17. 1 Corinthians 11:15 To be a covering for her, and such a covering as should procure another.
18. 1 Corinthians 11:16 Against such as are stubbornly contentious we have to oppose this, that the Churches of God are not contentious.
19. 1 Corinthians 11:17 He passeth now to the next treatise concerning the right administration of the Lord’s Supper. And the Apostle useth this sharper preface that the Corinthians might understand, that whereas they observed generally the Apostle’s commandments, yet they foully neglected them in a matter of greatest importance.
20. 1 Corinthians 11:18 To celebrate the Lord’s Supper aright, it is required that there be not only consent of doctrine, but also of affections, that it be not profaned.
21. 1 Corinthians 11:19 Although that schisms and heresies proceed from the devil, are evil, and yet they come not by chance, nor without cause, and they turn to the profit of the elect.
22. 1 Corinthians 11:19 Whom experience hath taught to be of sound Religion and godliness.
23. 1 Corinthians 11:20 This is an usual kind of speech, whereby the Apostle denieth that flatly, which many did not well.
24. 1 Corinthians 11:21 Eateth his meat and tarrieth not till other come.
25. 1 Corinthians 11:22 The Apostle thinketh it good to take away the love feasts, for their abuse, although they had been a long time, and with commendation used in Churches, and were appointed and instituted by the Apostles.
26. 1 Corinthians 11:23 We must take a true form of keeping the Lord’s Supper, out of the institution of it, the parts whereof 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 thereof, 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 unto his word and institution: and last of all, to take the bread at 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.
27. 1 Corinthians 11:24 This word (Broken) noteth out unto us Christ his manner of death, for although his legs were not broken, as the thieves legs were, yet was his body very sore tormented, and torn, and bruised.
28. 1 Corinthians 11:27 Whoever contemn the holy Sacrament: that is, use them not aright, are guilty not of the bread and wine, but of the thing itself, that is of Christ, and shall be grievously punished for it.
29. 1 Corinthians 11:27 Otherwise then meet is such mysteries should be handled.
30. 1 Corinthians 11:28 The examination of a man’s self, is of necessity required in the Supper and therefore they ought not to be admitted unto it, which cannot examine themselves: as children, furious and mad men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian Religion: and others such like.
31. 1 Corinthians 11:28 This place beateth down the faith of credit, or unwrapped faith, which the Papists maintain.
32. 1 Corinthians 11:29 He is said to discern the Lord’s body, that hath consideration of the worthiness of it, and therefore cometh to eat of this meat with great reverence.
33. 1 Corinthians 11:30 The profaning of the body and blood of the Lord in his mysteries is sharply punished of him, and therefore such a mischief ought diligently to be prevented by judging and correcting of a man’s self.
34. 1 Corinthians 11:31 Try and examine ourselves, by faith and repentance, separating yourselves from the wicked.
35. 1 Corinthians 11:33 The Supper of the Lord is a common action of the whole Church, and therefore there is no place, for private suppers.
36. 1 Corinthians 11:34 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 separate from common banquets.
37. 1 Corinthians 11:34 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.