Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

CHAP. XII.

Vers. 1. BY the mercy of God] The word in the Greek translated mercies, is the plurall number, per miserationes. Though there be in God miserationes multae, yet there is but one mercy which is his essence;* 1.1 from whence issue motus m••∣sericordiae.

Pres••nt] The Apostle exhorteth to exhibite, present, give up themselves, herein alluding to the rite of the sacrifices which were first exhibited and presented unto God at the Altar.* 1.2 This word is used of our blessed Saviour when they brought him into the Temple, and presented him before the Lord, Luke 22 3.* 1.3

Your bodies] That is, the whole man,* 1.4 as 13.1. by soul he means the whole per¦son▪ there is an Hebraisme, the soul for the whole man: in this there is a Grecisme, and with us it is ordinary to use body for the whole man, as when we say, He is a very good or naughty body.* 1.5

He alludes to the burnt offering that was wholly offered unto God. The head, body, legges, the inwards, all washed with water after it was killed,* 1.6 was offered on the Altar for a sweet savor unto God. This noteth principally Christ offering of himselfe wholy in his perfect sufferings and obedience unto his Father; but secon∣darily it was also a type of our giving and consecrating our selves altogether unto God

Reasonable service] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your service of the Word. That is, orde∣red according to Gods Word, the rule of obedience. As the same word is rendered, 1 Pet. 2.2. Milke of the Word; not reasonable milk, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mr. Pemble. Or, * 1.7reasonable; such service as is done unto him with reason and understanding; when the understanding is regulated by the wisdom of God, and the will by the will of God.

Vers. 2. But be ye transformed] metamorphosed. The Greek word signifies to lay aside one form and assume another; as the Metamorphosis written by Ovid and others; but it is to be meant in respect of the qualities, as the words following by the renewing of your mind, shew.

Prove] This probation signifies a discerning with judgement of those things which are good, as Phil. 1.10. he that hath a perfect taste discerneth of the goodnesse of meats.

Vers 3. Not to think of himself more highly then he ought to thinke, but to think soberly] The Greek is very elegant* 1.8〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 6. Gifts] That is, as some rightly interpret, according to the offices and im∣ployments wherein we are set, these are graces and favours unto which God doth call any person, Rom 1.5. Eph. 3.8

* 1.9Whether prophesie, let us prophesie according to the proportion of faith] This place, (saith Par.) is to be understood of the Prophets in the New Testament. There were in the Primitive times three extraordinary offices in the Church, Apostles, Prophets, Evangelists, Ephes. 4.11. See 1 Cor. 12.28. The Apostles were immediately called and sent of Christ for the conversion of the world, and planting of Churches. Prophets were such who were immediately stirred up and called by the Holy Ghost; and also indued with singular wisdome and knowledge both of the mysteries of faith, and also of the secret judgements of God, present and to come; also they excelled in a wonderfull gift of understanding the prophesies of the old Testament, and of ope∣ning and applying the same to those times. They were inferiour to the Apostles; and by them appointed to govern the Churches which they had planted. Evangelists were such ac accompanied the Apostles in their travell, and were sent by them upon occasion to the Churches, to preach the Gospell; but not to be resident in any place for governing of the Churches, as were the Prophets.

Vers. 8 With simplicity] that is, of meere pitty and compassion; and not for any sinister re••pect, pleasure, or praise of men. See Ephes. 6.5.

Vers. 9. Let love be without dissimulation] Greek, without hypocrisie. See 1 Ioh. 3.18.

Abhor] as Hell, hate with horrour, The Greek word is very significant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The simple verb imports extream detestation, which is aggravated by the composi∣tion. Chrys.

Cleave to that which is good] Hold it, as one firmly glued to it, for so the word sig∣nifies;* 1.10 things glued are not easily disjoyned. The same word is used of the con∣junction between man and wife, Matth. 19.5. Eph. 5.21.

Vers. 10. Vtuntur hac v••ce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristoteles, Xenophon, Cicero etiam ad Atticum. significat vehementem amandi affectum. Grotius.

Vers. 11. Fervent] Or, zealous * 1.11 in spirit; as if no service could be acceptable unto God, without fervency of spirit.

Serving the Lord] Some read the words, serving the time; because there is a great affinity between those two words in the Greek tongue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 time, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord; ap∣ply your selves to the time; not that they should be men-pleasers, or time-servers: but to apply themselves to the time in the occurrent and occasions thereof. But Beza saith this reading cannot be received at all,* 1.12 because no such phrase is found in the Scripture, to serve the time in any such sense.

Vers. 13. Given to hospitality] The Greek word is well translated; for this kinde of phrase notes an eager affection,* 1.13 or following of a thing; so a common drunkard is said to be given to drink, and a covetous man to be given to money. The phrase importeth that we should be so hospitable, as not to stay till strangers seek to us, but prevent them by our invitation.

Vers. 16. Be not wise in your own conceits] The wisdom here inhibited may be under∣stood, either in regard of the object; that is, be not over-curious to pry into se∣crets unrevealed; or in respect of the subject, that is, be not conceitedly lift up in minde.

Vers. 17. Provide things honest] That is, take care beforehand for things that may purchase us credit, and make us to be well reputed amongst men.

Vers 18. Live peaceably with all men] with a double limitation: 1. If it be possible; some are so froward that one cannot live peaceably with them.* 1.14 2 If it be in you, or so

much as lyeth in you that is, so far as it will stand with faith and a good conscience; whether you translate it, have peace, keepe peace, observe peace, love peace, exercise peace; live peaceably, comprehends them all, Par.

Vers. 20. Therefore if thine enemy hunger feed him] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greeke word is em∣phaticall, and signifies to feed indulgently, as Birds their young; or as a man his friend carving to him of the best. See à Lapid••, and Par. in loc.

In so doing thou shalt heape Coales of fire on his head] Coales doe either melt, or con∣sume: The meaning is, that this mercy will be like a heap of hot coales: either to melt their hearts, and to make them our friends; or if they persist in their enmity,* 1.15 to adde fewell to their torments in Hell.

Vers. 21. Be not overcome of evill] That is sinne; be not made to sinnea 1.16by the sin of another: when another man hath done evill against me, or any deare to me in word or deed; I must not therefore fall into sinne or forsake my duty. One is then overcome with evill, when his minde is so possest with the thought of the injury that he hath received, that his judgement is perverted, and his passion disturbed by it; and this may be either sodainly, and for a fit in anger; or habitually in malice. It is a metaphore taken from war and combating. 1. To prevent an obiection, that it is no b••senesse, but rather a bravery of Spirit, not to revenge. 2. To shew that we shall be assaulted; therefore we had need to arme and strengthen our selves against it; fight for it.

But overcome evill with good] Evill] That is, the injuries done to us in word or deed; good] That is, curteous, righteous, humble, kinde behaviour.

Overcome] Eanestly desire, and constantly labour by our humility, love,* 1.17 kind∣nesse to make them ashamed of their unkindnesse; by our faithfulnesse, and care of our duty, to make them forbear doing evill.

Notes

• * 1.1

  Chrysost. The ph. Aug. Vtitur numero multitudinis amplificationis causâ. Beza.
• * 1.2

  Beza.
• * 1.3

  Dr. Willet.
• * 1.4

  Part for the whole.
• * 1.5

  The Greekes put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for persons.
• * 1.6

  Present your whole selves, soules and bo∣dies unto God, as wholy con∣secrated to his service, wherein ye shall offer a farre more acceptable sacrifice to him then all the oblation: under the Law; theirs were of beasts, yours of your selves; theirs of beasts slain, yours is a living Sacrifice; theirs was as it were a bruit service, yours a reasonable. Dr. Halls Paraphrase in loc.
• * 1.7

  Rationalis cultus talem de∣notat, vel de quo rationem reddere possu∣mus, ut exponit Origines, vel spiritualem ut Chrysostomus, qui opponitur Animae impetui, aut victimis legalibus, quae aliqud modo erant irrationales: ut exponit Verstius, & alii Dr. Prid. Lect. 22. de Authoritate Ecclesiae in rebus Fidei.
• * 1.8

  His omnibus verbis utitur hic Apostolus, non sine jucunda vocum allusione, quae in Latino retineri non potuit. Estius
• * 1.9

  Sunt qui per Prophetiam in∣telligunt divi∣nandi saculta¦tem, quae circa∣incunabula E••∣clesiae N. Testa∣menti obtiue∣bat Sed ego in eorum senten∣tiam conceden∣dum arbitror qui Prophetiae nomen accipiunt de Sc••••pturae in∣telligentia, & singulari ejus explicandi facultate. Nam reliquis muneribus omnibus quae recensentur ab Apostolo, in Ecclesia perpetuus locus est, absur∣dumque foret si cum uno temporario Charismate citra manifestam causam perpetua aliquot conjunxerit. Gersomus Bacerus disserrat. de gubernat Eccles. Vide Calvinum in loc.
• * 1.10

  Agglutinati Beza.
• * 1.11

  Vult nos qui sub lege vivi∣mus, nihil remissum, nihil tepidum habeamus in nobis, sed cum servore Spiritus & calore fidei cuncta peragamus. Origen.
• * 1.12

  Vide Estium.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is not said, exercising, but pursuing hos∣pitality. Chrys.
• * 1.14

  Quoniam id non semper ob∣tineri poterat, ut pax nobis cum omnibus constaret duas particulas exceptionis loco attexuit. Si fieri potest & quantum in vobis. Calvinus in loc. Pacem cum omnibus habere non solum difficule est, verum etiam, ut sunt multorum hominum improbi mores, impossibile, adeo ut nec ipse Paulus qui haec praecipit, potuerit cum omnibus hominibus pacem habere; meritò igitur Apostolus duas addidit clausulas generalitatem hujus praecepti limitantes: Si fieri potest, nempe salva justicia, pietate ac veritate; &, quod in vobis est; ne videlicet à vobis at que ex vestra parte praebeatur ulla dissensionis occasio. Estius in loc.
• * 1.15

  1 Sam. 24.16. Significat ju∣stas poenas ab ijs solvenlas, qui bene de se merentes odio habent. Cham. tom 1. l. 15. c. 1. Sensus est: si aliter illa tanta tua patientia ac beneficentia ad meliorem mentem revocari non potest, gravis ei impendet poena. Grotius in loc. vide Estium.
• a 1.16

  Vincitur à malo, id est ab actione mala, qui malos imita∣tur. Grotius. Vincitur à ma∣lo (ut docet Thomas 2.2. quest. 108. art. 1.) qui vult peccare in alium, quia ille peccavit in ipsum. Estius in loc. Elegans Antimetabole, qua velut epilogo claudit exhortationem ••uperiorem de non ulciscentis injurijs. Id. ib.
• * 1.17

  1 Sam. 26.21.25.