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. V.

* 1.1Vers. 1. BE you therefore followers of God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imitaters of God.

As deare children] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as beloved children, (ut filii di∣lecti, Beza) viz of God.

Vers. 2. Walk in love] A Christian should be so moulded into a loving temper, as all his actions should savour of love, his counsels, punishments.

As Christ also hath loved us] 1 By way of motive, Christ hath loved us. 2. By way of pattern, as he hath loved us.

And hath given himselfe for us] He doth not say, hath redeemed us, but given him∣selfe for us,* 1.2 and for our sinnes, as Gal. 4. to shew how he gave himselfe for us, quate∣nus sinners.

An offering and sacrifice to God for a sweet smelling savour] An offering and sacri∣fice, to shew the compleatnesse of it, wherein God was well pleased and satisfied. The first word comprehends all Sacrifices, the latter signifies a bloody one. They used Incense called suffi••us in burning their sacrifices. To this the Apostle al∣ludes here.

Vers. 3. But fornication and all uncleanesse, or covetousnesse, let it not be once named amongst you as becommeth Saints] Fornication, uncleanesse and covetousnesse are 1. Contrary to the very disposition and Spirit of a Saint, his new nature. 2. Pet. 1.4.2 To the dignity and priviledge of a Saint; his body is a Temple for the ho∣ly Spirit to dwell in, and all things are his, 1 Cor. 3.21. A Covetous man above

other sinners is called an Idolater here vers. 5. And in the Colos. (though there bee Idolatry in other sinnes) in a peculiar way. 1. In regard of the object,* 1.3 he sets up his Gold instead of God. 2. Bestowes the disposition, and affection of his soule, which are proper to God; he loves it, rejoyceth in, and trusteth in it.

Not named] With allowance, with any extenuation, but with some detestation.

Vers. 4. Jesting] Scurrility, or scurrilous jesting, unworthy of a grave man.* 1.4 The Greeke word signifies the handsome turning, or changing of a word, and is made a morall virtue by Aristotle; but because men are apt to exceed in jesting, it is here taken in an evill sense.

Vers. 15. See then that ye walke circumspectly] The Apostle meanes in a spirituall sense the whole course of our life; here are foure things. 1. A living man having a locomotive faculty, one alive to God. 2. Terminus à quo, sinne. 3. Terminus ad quem, to God, Christ, Heaven. 4. Medium, or the path to walk in, the will of God.

Vers. 16. Redeeming the time, because the dayes are evill] Seeing what is past cannot be recalled; then recompence the losse of it, by the well bestowing of time to come.

Redeeme] Improve to the best advantage of glorifying God, and getting good to our selves and others.* 1.5

The time] Greek, the opportunity or season, any opportunity for doing any businesse, more peculiarly the fitnesse of opportunity, in regard of the Gospell shining.

Because the dayes are evill] That is, full of troubles and afflictions.

Vers. 18. And be not drunke with wine, wherein is excesse] Doe not take in too much of the creature; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred excesse, signifies two things, excesse in expences opposite to frugality, and excesse in delights (whether it be in meats, or drinkes, or the like) opposite unto temperance; and it signifies these vices in an extremity.

But be filled with the Spirit] q. d. drinke as liberally and largely of this as you will, here is no excesse to be feared.* 1.6

Spirit] viz. the holy spirit, so the vulgar, Spiritu Sancto, though (as Erasmus noteth) none of the Ancients read it so besides, yet the sense is rightly expressed; that is, with the gifts and graces of the Spirit; one is said to be full of that which he possesseth in great measure, as full of wealth, wit. See Rom. 15.14. and Acts, 6.3.5.

Vers. 19. Speaking to your selves in Psalmes, and hymnes, and spirituall songs] Our Songs must be spirituall. 1. For matter, not prophane. 2. They must proceed from Gods Spirit, as the Author of them.* 1.7 3. Must be framed with honest and gracious words beseeming the Spirit. 4. To a spirituall end. 1. Gods glory. 2. Our own and others edification; to the Lord, that is, before the Lord.

Vers. 21. Submitting your selves one to another in the feare of God] This is a generall to the particulars that follow. First, an exhortation. Secondly, a direction.

Vers. 22. Wives submit your selves unto your own husbands] The duties of husband and wife are laid down first, 1. Because God made them first. 2. They are the chiefest in the family. The Apostle begins with wives, as he doth in the Colossians, and in Peter, because she is the inferiour; and it is the Apostles order to beginne alwayes with the duties of the inferiour; and this order is observed in the fifth Commandement. 1. Because the inferiour is the lother to subject himselfe to his place. 2. Because it

will fare worse with inferiours, if there be strife who shall begin.

Submit] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word being of the meane voyce, may be translated either passively (be ye subject) or actively,* 1.8 submit your selves. Unto your owne husbands] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which words containe two things. 1. That wives ought to have but one husband, 1 Cor. 7.2. 2. That this subjection is to be performed to him alone, for∣bidding all submission to adulterers; commanding chaste and faithfull obedience unto him.

As unto the Lord] That is, to Christ Jesus: for this word is by a kind of excel∣lency appropriated unto him; and it is so expounded 6. Ch. 5. v.

Vers. 23. For the husband is the head of the wife] For shewes this verse is a reason of the duty;* 1.9 and a husband must have a provident care to save his wife, as Christ his Church. This is metaphorically spoken, in allusion to a generall body, that is, the husband by reason of his place, is more eminent; he is to protect, defend, and go∣vern his wife. The Members are subject to the head, without reasoning.

* 1.10 Even as Christ is the head of the Church.]

And he is the Saviour of the body] He meanes it exclusively, of none but those who appertaine to the body, and are Members thereof. A Saviour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Grecians say this Greeke word cannot be fully expressed in Latine, signifying as much as a most abso∣lute deliverer from all dangerer and evill whatsoever, Matth. 1.21.

Vers. 24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing] Here is another reason, and another rule; as the Church is the manner; in every thing shewes the extent.

The wife should subject her selfe to her husband, as the Church to Christ; such a subjection as the Church performeth to Christ, ought the wife to performer to her husband; cheerefull, ready, constant subjection.

Jn every thing] Lawfull and honest.

Verse 25. And gave himselfe for it] Greek gave himself willingly, he was a price and satisfaction,* 1.11 the end of Christs giving up; and himselfe was our justification, and san∣ctification.

Vers. 27. That he might present it to himselfe a glorious Church, not having spot or wrinckle,* 1.12 or any such thing]

Ob. 64. Esay 6.

Sol. These places are both true, the Prophet speakes of the Church Militant; the Apostle of the Church Triumphant.

The word present is taken from the custome of solemnizing a marriage: first the spouse was woed, and then set before her husband, that he might take her to wife, to be with him. Gen. 2.22. Esth. 2.13.

Vers. 29. But nourisheth and cherisheth it] These two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to nourish and cherish) comprize under them, a carefull providing of all things needfull for a mans body; to nourish is properly to feed; to cherish* 1.13 is to keepe warme; the former is done by food; the lattet by apparell. 1 Tim. 6.8.

Vers. 31. Shall be joyned unto his wife] He shall be glewed to her, as two bords are joyned together with glew.* 1.14

They two shall be one flesh] Our English cannot well expresse the Greeke in good sense word for word; which is thus, they two shall be into, or in one flesh; they which were two before marriage, by the bond of marriage, are brought into one flesh, to bee even as one flesh.

Vers. 32. This is a great mystery] The Papists make marriage a Sacrament. The vulgar Latine translation first led them into this errour;* 1.15 for it translateth the word mystery here a Sacrament. But 1. A translation is no sufficient ground to prove a doctrine. 2. The word Sacrament hath as large an extent as a mystery.

Vers 33. And the wife see that shee reverence her husband] As if he had said of all things, let her most carefully labour not to faile in this point of duty; the wife] that is, every wife; see] that is, carefully looke to it and not make shifts or excuses; feare or reverence] not as men doe a Lyon or Bear, run from them, but fear to offend him; let her not dare to displease him. Reverence him, an affection compounded of love, fear and desire, love to his person, fear of offending him, and desire to please, content, and satisfie him.

Notes

• * 1.1

  Imitatores Dei Calv. & alii. Liberorum est patrem moribus reserre. Grotius.
• * 1.2

  The way to know whether Christ hath given himselfe for us is this: if he have given himselfe to us; to us in sanctification if for us in justification. Iohn 3.8, 9.
• * 1.3

  Nisi philosopho∣rum quidam Cynicus extitis∣set, qui doceret omnem titillati∣onem carnis & fluxum seminis ex qualicumque attritu tactuque venientem, in tempore non vitandum, & nonnulli sapientes saeculi in hanc tur∣pem & erubescendam haeresim consensissent, nunquam Sanctus Apostolus scribens ad Ephesios, ad fornicationem etiam omnem im∣munditiam copulasset. Hieron. in loc.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nativa sua significati∣one. Hic non intelligitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illa, quae virtus est & urbanitas dicitur Latin••s, de qua Aristoteles. 4. Ethic. 8.
• * 1.5

  To redeeme is to purchase or buy as Trades∣men in the Market.

  The time] that is, season.

  The Children of God while time, meanes, health, and life, and liberty is afforded unto them, should store themselves with faith and ability against evill dayes. Mr. Hooker.
• * 1.6

  Opponit res in aliquo similes: illi vino implen∣tur: vos Spiri∣tu: illud illis gaudium parit: hoc verò quantò justius vobis? Grotius. Superfluit Sancto quamvis subintelligatur, saith Cajetane. Be ye filled] That is labour for abundance of the Spi∣rit that the Spirit may abundantly dwell in you.
• * 1.7

  See v. 17. and Psal. 37.4.
• * 1.8

  Subditae sint. Hieron. Vet. Transl. Eras. Subjicite vos. Beza.
• * 1.9

  The husband is called the vaile of his wife: which as it im∣plies subjection on her part, so protection on his, Gen. 20.16. 1 Cor. 11.10.
• * 1.10

  Particula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat similitudinem non aequalitatem; & compararem cum re non autem modum cum modo; quia alio & praestantiori modo Christus est caput Ecclesiae quam vir uxoris suae. Zanchius.
• * 1.11

  Gave himselfe] That is, his life and bloud; and purged it with water through the word.
• * 1.12

  Sicuti formae elegantia in uxore causa est amoris, ita Christus Eccle∣siam sponsom suam ornat sanctitate, ut sit hoc benevo∣lentiae pignus. Calvinus.
• * 1.13

  Proprie dici∣tur de gallina fovente ova quum illis incubat. The metaphore is taken from Birds which hover their wings over their young ones, or that sit upon their Egges. They doe it tenderly.
• * 1.14

  Agglutinabi∣tur] Firmis∣simè adhaere bit, ut quae sunt glutine compacta & conjuncta, Matth. 19.5. Drus. in Parallel. Sac.
• * 1.15

  Quam vocem vulgatus inter∣pres tum hic tum alibi vertit Sacramentum] Sed propriè ar∣canum vel secre∣tum reddere de∣buit, juxta pro∣priam ac nati∣vam ejus voca∣buli significatio∣nem, ac proinde manifesta inscitia est ex maia versione velle hic novū Sacramentū cudere: quin ergo etiam ipsam incarnationem Christi, atque ipsam quoque praedestinationem Dei dicant esse Sacramenta propriè dicta •• nam utrumque similiter Apostolus vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & in u∣troque loco vocem illam per Sacramentum vertit interpres vulgatus, 1 Tim. 3. & Ephes. 1. Adde quod totum illud de Sacramen∣to sive mysterio in hoc loco ad Ephesios 5. non intelligit Apostolus de matrimonio corporali sed de Ecclesia 32. v. Laurentius.