Read the New Testament in 24 Weeks

Footnotes

1. Galatians 3:1 The third reason or argument taken of those gifts of the holy Ghost, wherewith they were endued from heaven after they had heard and believed the Gospel by Paul’s ministry: which seeing they were so evident to all men’s eyes, that they were as it were lively images, wherein they might behold the truth of the doctrine of the Gospel, no less than if they had beheld with their eyes Christ himself crucified, in whose only death they ought to have their trust, he marvelleth how it could be that they could be so bewitched by the false apostles.
2. Galatians 3:1 Christ was laid before you, so notably and so plainly, that you had his lively image as it were represented before your eyes, as if he had been crucified before you.
3. Galatians 3:2 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.
4. Galatians 3:2 Of the doctrine of faith.
5. Galatians 3:3 The fourth argument mixed with [the former] and it is double, 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 should follow, that the Law is better than Christ, because it should perfect and bring to end that which Christ began only.
6. Galatians 3:3 By the (flesh) he meaneth the ceremonies of the Law, against which he setteth the Spirit, that is, the spiritual working of the Gospel.
7. Galatians 3:4 An exhortation by manner of upbraiding, that they do not in vain suffer so many conflicts.
8. Galatians 3:5 He repeateth the third argument which was taken of the effects, because he had interlaced certain other arguments by the way.
9. Galatians 3:6 The first argument which is of great force, and hath three grounds, The first, That Abraham was justified by faith, to wit, by free imputation of righteousness according to the promise apprehended by faith, as Moses doth most plainly witness.
10. Galatians 3:6 See Rom. 4.
11. Galatians 3:7 The second, that the sons of Abraham must be esteemed and accounted of by faith.
12. Galatians 3:8 The third, that all people that believe, are without exception, comprehended in the promise of the blessing.
13. Galatians 3:8 A proof of the first and second grounds, out of the words of Moses.
14. Galatians 3:8 Blessing in this place, signifieth the free promise by faith.
15. Galatians 3:9 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.
16. Galatians 3:9 With faithful Abraham, and not by faithful Abraham, to give us to understand that the blessing cometh not from Abraham, but from him, by whom Abraham and all his posterity is blessed.
17. Galatians 3:10 The sixth argument, the conclusion whereof is also in the former verse taken of contraries, thus, They are accursed which are of the works of the Law, that is to say, which value their [righteousness] by the performance of the Law. Therefore they are blessed which are of faith, that is, they which have righteousness by faith.
18. Galatians 3:10 A proof of the former sentence or proposition: and the proposition of this argument is this: Cursed is he that fulfilleth not the whole Law.
19. Galatians 3:11 The second proposition with the conclusion: But no man fulfilleth the Law. Therefore no man is justified by the Law, or else, which seek righteousness by the works of the Law. And there is annexed also this manner of proof of the second proposition, to wit, Righteousness and life are attributed to faith, Therefore no man fulfilleth the Law.
20. Galatians 3:12 Here is a reason shown of the former consequence: Because the law promiseth life to all that keep it, and therefore if it be kept, it justifieth and giveth life. But the Scripture attributing righteousness and life to faith, taketh it from the Law, seeing that faith justifieth by imputation, and the Law by the performing of the work.
21. Galatians 3:13 A preventing of an objection: How then can they be blessed, whom the Law pronounceth to be accursed? Because Christ sustained the curse which the Law laid upon us, that we might be quit from it.
22. Galatians 3:13 A proof of the answer by the testimony of Moses.
23. Galatians 3:13 Christ was accursed for us, because he bare the curse that was due to us, to make us partakers of his righteousness.
24. Galatians 3:14 A conclusion of all that was said before in the handling of the fifth and sixth reasons, to wit, 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 counteth himself to be, cannot obtain that promised grace of the Gospel, which he calleth the Spirit, but only by faith. And the Apostle doth severally apply the conclusion, both to the one and the other, preparing himself a way, to the next argument, whereby he declareth, that the one only seed of Abraham, which is made of all peoples can no otherwise be joined and grow up together, but by faith in Christ.
25. Galatians 3:15 He putteth forth two general [rules] before the next argument, which is the seventh in order: That one is, that it is not lawful to break covenants and contracts which are justly made and according to Law amongst men, neither may anything be added unto them: The other is, that God did so make a covenant with Abraham, that he would gather together his children which consist both of Jews and Gentiles into one body (as appeareth by that which hath been said before.) For he did not say, that he would be the God of Abraham and of his seeds, (which things notwithstanding should have been said, if he had many and divers seeds, as the Gentiles apart and the Jews apart,) but that he would be the God of Abraham, and of his seed, as of one.
26. Galatians 3:15 I will use an example which is common among you, that you may be ashamed you give not so much to God’s covenants, as you do to man’s.
27. Galatians 3:15 Authentical, as we call it.
28. Galatians 3:16 He putteth forth the sum of the seventh argument, to wit, that both the Jews and the Gentiles grow together into one body of the seed of Abraham, in Christ only, so that all are one in Christ, as it is afterward declared, verse 21.
29. Galatians 3:16 Paul speaketh not of Christ’s person, but of two peoples, which grew together in one, in Christ.
30. Galatians 3:17 The eighth argument taken of comparison, thus: If a man’s covenant (being authentical) be firm and strong, much more God’s covenant. Therefore the Law was not given to abrogate the promise made to Abraham, which had respect to Christ, that is to say, the end whereof did hang of Christ.
31. Galatians 3:17 Which tendeth to Christ.
32. Galatians 3:17 An enlarging of that argument, thus: Moreover and besides that the promise is of itself firm and strong, it was also confirmed with the prescription of long time, to wit, of 430 years, so that it could in no wise be broken.
33. Galatians 3:18 An objection: We grant that the promise was not abrogated by the covenant of the Law, and therefore we join the Law with the promise. Nay, saith the Apostle, these two cannot stand together, to wit, that the inheritance should both be given by the Law and also by promise, for the promise is free: whereby it followeth, that the Law was not given to justify, for by that means the promise should be broken.
34. Galatians 3:18 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 be faithful, might by that means be blessed of God as well as he.
35. Galatians 3:19 An objection which riseth of the former answer: If the inheritance be not by the Law (at the least in part) then why was the Law given, after that the promise was made? Therefore saith the Apostle, to reprove men of sin, and so teach them to look unto Christ, in whom at length that promise of saving all people together should be fulfilled, and not that the Law was given to justify men.
36. Galatians 3:19 That men might understand, by discovering of their sins, by the only grace of God, which he revealed to Abraham, and that in Christ.
37. Galatians 3:19 Until the partition wall was broken down, and that full seed sprang up, framed 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.
38. Galatians 3:19 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 twain at the least, and that are at variance one with another. 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 unto the promise.
39. Galatians 3:19 Commanded and given, or proclaimed.
40. Galatians 3:19 By the service and ministry.
41. Galatians 3:20 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, saith the Apostle, cometh to pass in God, who is always one, and the selfsame, and like himself.
42. Galatians 3:21 The conclusion uttered by a manner of asking a question, and it is the same that was uttered before, verse 17, but proceeding of another rule: so that the argument is new, and is this: God is always like unto himself: Therefore the Law was not given to abolish the promises. But it should abolish them if it gave life, for by that means it should justify, and therefore it should abolish that justification which was promised to Abraham and to his seed by faith. Nay it was rather given to bring to light the guiltiness of all men, to the end that all believers fleeing to Christ promised, might be freely justified in him.
43. Galatians 3:22 By this word, Scripture, he meaneth the Law.
44. Galatians 3:22 All men, and whatsoever cometh from man.
45. Galatians 3:22 In every one of these words, there lieth an argument against the merits of works, for all these words, promise, faith, Christ, might be given, to believers, are against merits, and not one of them can stand with deserving works.
46. Galatians 3:23 Now there followeth another handling of the second part of this Epistle: the state whereof is 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 affirmeth 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 appeared in deed, that is to say, Christ, and the Gospel manifestly published with great efficacy of the Spirit.
47. Galatians 3:23 The cause why we were kept under the Law, is set down here.
48. Galatians 3:26 Because age changeth not the condition of servants, he addeth 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.
49. Galatians 3:27 Using a general particle, lest the Jews at the least should not think themselves bound with the band of the Law, he pronounceth that Baptism is common to all believers, because it is a pledge of our delivery in Christ, as well to the Jews as to the Grecians, 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.
50. Galatians 3:27 He setteth Baptism secretly against circumcision, which the false apostles so much bragged of.
51. Galatians 3:27 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.
52. Galatians 3:28 You are all as one: and so in this great knot and conjunction signified.
53. Galatians 4:1 He declareth that by another double similitude, which he said before concerning the keeper and schoolmaster. For he saith, that 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, until such time as that protection and overseeing which was but for a time, being ended, we should at length come to be at our own liberty, and should live as children, and not as servants. Moreover, he showeth by the way, that that governance of the Law, was as it were an ABC, and as certain principles in comparison of the doctrine of the Gospel.
54. Galatians 4:2 This is added, because he that is always under a tutor or governor, may hardly be counted a freeman.
55. Galatians 4:3 The Law is called rudiments, because that by the Law God instructed his Church as it were by rudiments, and afterward poured out his holy Spirit most plentifully in the time of the Gospel.
56. Galatians 4:4 He uttereth and declareth many things at once, to wit, that this tutorship was ended at his time, that curious men may leave to ask, why that schoolmastership lasted so long. And moreover, that we are not sons by nature, but by adoption, and that in that Son of God, who therefore took upon him our flesh, that we might be made his brethren.
57. Galatians 4:4 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.
58. Galatians 4:4 He calleth Mary a woman, in respect of the sex, and not as the word is used in a contrary sense to a virgin still.
59. Galatians 4:5 The adoption of the sons of God, is from everlasting, but is revealed and showed in the time appointed for it.
60. Galatians 4:6 He showeth that we are in such sort free and set at liberty, that in the mean season we must be governed by the Spirit of Christ, which reigning in our hearts, may teach us the true service of the Father. But this is not to serve, but rather to enjoy true liberality, as it cometh sons and heirs.
61. Galatians 4:6 By that that followeth he gathereth that that went before: for if we have his spirit, we are his sons, and if we are his sons, then are we free.
62. Galatians 4:6 The holy Ghost, who is both of the Father and of the Son: but there is a peculiar reason why he is called the Spirit of the Son, to wit, because the holy Ghost sealeth up our adoption in Christ, and maketh us a full assurance of it.
63. Galatians 4:7 The word, servant, is not taken here for one that liveth in sin, which is proper to the infidels, but for one that is yet under the ceremonies of the Law, which is proper to the Jews.
64. Galatians 4:7 Partaker of this blessing.
65. Galatians 4:8 He applieth the former doctrine to the Galatians, with a peculiar reprehension: for in comparison of them, the Jews might have pretended some excuse as men that were born and brought up in that service of the Law. But seeing 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 rudiments?
66. Galatians 4:9 They are called impotent and beggarly ceremonies, being considered apart by themselves without Christ: and again, for that by that means they gave good testimony that they were beggars in Christ, when as notwithstanding, for men, to fall back from Christ to ceremonies, is nothing else, but to cast away riches, and to follow beggarly.
67. Galatians 4:9 By going backward.
68. Galatians 4:12 He mitigateth and qualifieth those things wherein he might have seemed to have spoken somewhat sharply, very artificially and divinely, declaring his good will towards them in such sort, that the Galatians could not but either be utterly desperate when they read these things, or acknowledge their own lightness with tears, and desire pardon.
69. Galatians 4:13 Many afflictions.
70. Galatians 4:14 Those daily troubles wherewith the Lord tried me amongst you.
71. Galatians 4:14 For my ministry’s sake.
72. Galatians 4:15 What a talk was there abroad in the world amongst men, how happy you were?
73. Galatians 4:17 For they are jealous over you for their own commodity.
74. Galatians 4:17 That they may convey all your love from me to themselves.
75. Galatians 4:18 He setteth his own true and good love, which he earnestly bent towards them, against the naughty vicious love of the false apostles.
76. Galatians 4:20 Use other words among you.
77. Galatians 4:21 Because the false apostles always urged this, that unless the Gentiles were circumcised, Christ could profit them nothing at all, and this dissension of them which believed of the circumcision against them which believed of the uncircumcision, was full of offense: the Apostle, after divers arguments whereby he hath refuted their error, bringeth forth an allegory, wherein he saith the holy Ghost did shadow not unto us, all these mysteries: to wit, that it should come to pass, that two sorts of sons should have Abraham a father common to them both, but not with like success: for as Abraham begat Ishmael, by the common course of nature, of Hagar his bondmaid and a stranger, and begat Isaac of Sarah a free woman by the virtue of the promise and by grace only, and the first was not only not heir, but also persecuted the heir: So there are two covenants, and as it were two sons born to Abraham of those two covenants, as it were of two mothers. The one was made in Sinai, without the land of promise according to which covenant Abraham’s children according to the flesh were begotten: to wit, the Jews which seek righteousness by that covenant, that is, by the Law: but they are not heirs, nay they shall at length be cast out of the house, as they that persecute the true heirs. The other was made in that high Jerusalem or in Zion (to wit, by the sacrifice of Christ) which begetteth children of promise, to wit, believers by the virtue of the holy Ghost which children (as Abraham) do rest themselves in the free promise, and they only by the right of children shall be partakers of the father’s inheritance, and those servants shall be shut out.
78. Galatians 4:21 That desire so greatly.
79. Galatians 4:23 As all men are, and by the common course of nature.
80. Galatians 4:23 By virtue of the promise, which Abraham laid hold on for himself and his true seed, for otherwise Abraham and Sarah were past begetting and bearing children.
81. Galatians 4:24 These do represent and shadow forth.
82. Galatians 4:24 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 government.
83. Galatians 4:24 He maketh mention of Sinai, because that covenant was made in that mountain, of which mountain Hagar was a shadow.
84. Galatians 4:25 Look how the case standeth betwixt Hagar and her children, even so standeth it between Jerusalem and hers.
85. Galatians 4:25 That is, Sinai.
86. Galatians 4:26 Which is excellent, and of great account.
87. Galatians 4:27 He showeth that in this allegory, he hath followed the steps of Isaiah, who foretold that the Church should be made and consist of the children of barren Sarah, that is to say, of them which only spiritually should be made Ahraham’s children by faith, rather than of fruitful Hagar, even then foreshowing the casting off of the Jews, and calling of the Gentiles.
88. Galatians 4:27 She that is destroyed and wasted.
89. Galatians 4:28 After the manner of Isaac who is the first begotten of the heavenly Jerusalem, as Israel is of the slavish Synagogue.
90. Galatians 4:28 That seed, unto which the promise belongeth.
91. Galatians 4:29 By the common course of nature.
92. Galatians 4:29 By the virtue of God’s promise and after a spiritual manner.
93. Galatians 4:31 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 shall not be heirs.