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 ...

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the EPHESIANS.* 1.1 (Book Ephesians)

CHAP. I.

Vers. 1. TO the Saints] 1. They were all Saints by outward profession. 2. There were many true Saints, the better part giveth the deno∣mination; Wine and Water is called Wine.

Ephesus] This was a mother City in lesser Asia, famous for Idolatry, Conjuring, as the Acts of the Apostles testifie; so given to all ryot, that it banished Hermodorus because he was an honest sober man: yet here God had his Church. It was neer the Sea, given to merchandize, ample and rich. Bayne.

Vers. 3. Blessed be the Lord God and Father of our Lord Iesus Christ, who hath blessed us, &c] Blessing is applied,* 1.2

First, to God; and signifies,

• 1. To consecrate to an holy use, Gen. 2.3.
• 2. To enrich with favours, as here, and Acts 3.26.

Secondly, to man; who is said to blesse God when he prayeth unto him, or prai∣seth him for his mercy, as here, and Matth. 14.19. & 26.26. Psalm 103.1. & 104.1. & 115.18. Luke 1.68.

Blessed] That is, praised.

Who hath blessed us] That is, enriched us with all blessing or grace.

With all Spirituall blessings] In the originall it is in the singular number,* 1.3 with all spirituall blessing; all, and yet but one blessing: to note, that Spirituall blessings are so knit together that they all make up but one blessing.

Blessings may be said to be Spirituall three waies: 1. When they are blessings be∣stowed on mens Spirits; when their soules prosper. 2. When they are wrought, not in a naturall way, but by the Spirit of God. 3. When they tend to a Spirituall end. 2 Chron. 17.2, 3. Spirituall blessings are the chiefest, 1. Because they are the blessings of Gods right hand. 2. Come from his choyce love. 3. Because they are blessings of the spirit and soule. 4. Because of their conjunction; where God gives one Spirituall blessing, he gives all.

In heavenly places] or things; places is not in the Originall. In Heavenlies. This word is used five times in this Epistle, Verse 20. of this Chapter,* 1.4 2, 6.3, 10. and 6.12. on which last place see Dr. Gouge.

Vers. 4. Chosen us in him] or, for him, as some would have it; not as if Christ were the foundation of election,* 1.5 but we are chosen in him as the foundation of our salvation.

Vers. 5. According to the good pleasure of his will] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred here good pleasure is a word peculiar to the Scripture, and (as * 1.6 Ierome saith) was first invented by the LXX Interpreters, that they might expresse the signification of the Hebrew word Ratson.

* 1.7Wherein he hath made us accepted] Greek freely made us free.

Vers. 8. All wisdom] 1. In regard of the excellency, because it serveth to all pur∣poses.* 1.8 2. In regard of the quantity, not absolutely, but comparatively: 1. In compa∣rison of that measure which was given the believing Jew. 2. In regard of those which are more imperfect.

Vers. 9. The mystery of his will] The Gospell of salvation may be called a mystery in three regards:* 1.9 1. Absolutely, because it is a thing of it selfe within the will of God, which no creature by it selfe is able to know. 2. In regard of the spare revelation and small number of those to whom it was manifested. 3. Now it is divulged, in regard of those whose eyes are not opened to see it.

Vers. 10. In the dispensation] It is a word taken from Stewards, and such as have the keeping of things in common, and are to distribute them as they see fit for singu∣lar persons and occasions. To dispense them is to distribute that I have in common, as is fitting in wisdome, to persons and occasions in particular. Dispensation of times is put by a metonymie of the adjunct, for fulnesse of times wisely dis∣pensed.* 1.10 Baine.

Of the fulnesse of times] Fulnesse of times indefinitely, universally notes the con∣summation of all these seasons successively which God had appointed for the gathe∣ring of his Saints

Gather together in one] There are three significations of this Greek word. Chryso∣stome hath two: 1. Gather together as members under one head, (both which are in Heaven, and which are on earth) Angels and men; this interpretation Zanchy fol∣lows. 2. To recapitulate and summe up what was spoken more fully; so we say the heads of a Sermon; so it is used Rom. 13.9. All excellencies are summed up in Christ; all the Sacrifices were fulfilled in that one Sacrifice, all the promises were accomplished in him.* 1.11 3. Summatim instaurare, briefly to restore all things, and bring them to their primitive perfection; what we lost in Adam is restored in Christ, both in Heaven and in Earth. Angels and Saints in the Church Triumphant and Mili∣tant.

Vers. 11. Also we have obtained an inheritance] We were sorted out; the old books read it we are chosen,* 1.12 the latter we have obtained an inheritance. The word signifies, we have been chosen as it were by lot to an inheritance.

Vers. 13. After that ye heard the word of truth] That is, the Gospell; it was indited by the Authour of all truth, and containes so much supernaturall truth as is neces∣sary

for our salvation. 3. It excites us to the embracing, and practising of truth.

In whom after that ye beleeved, ye were sealed with the Holy Spirit of promise] The ori∣ginall runs thus, In whom beleeving, or having beleeved, or when you beleeved, you were seale•• a 1.13 The nature of a seale is to make things sure, Dan 6.8. Matth. 27.66. as a wri∣ting is firme amongst men, when the seale is put to it; secondly men set their seales also on things to note their propriety in the thing which is sealed. See 2 Cor. 1.23. with that holy Spirit of promise] Gr. See Beza.

Vers. 14. Which is the earnest of our inheritance] Our English relative (who) doth more distincly answer to the Greek then (which) This word earnest * 1.14 is in the ori∣ginall tongues more large then our English; and may signifie pledges, pawnes, hosta∣ges, as well as earnest, which is in contract of buying and selling onely exercised; and is a giving some small part of a summe, to assure that the whole shall be tendred in due season.

Of the purchased possession] It is one word in the Greek, but two in English,* 1.15 because we cannot otherwise expresse it; some refer it to the persons, so Calvin. Others to the estate they shall attaine unto, when they come to heaven. So 1 Thess. 5.9. and 2 Thess. 2.14.

Vers. 16. Cease not to give thankes] 1. In all his solemne addresses. 2. By frequent ejaculations. 3. In regard of the habituall disposition of the soule. 4. Would per∣severe in it.

Vers. 17. The God of our Lord Iesus Christ] 1. by way of opposition to all false Gods, as he is called the God of Abraham, Isaac and Iacob. 2.* 1.16 In regard of his in∣carnation, God the Father gave him his body. 3. As he is mediator. 4. By way of exaltation; this is more then the God of the whole world, God of Nations.

The Spirit of wisedome] Put for the gift of wisedome bestowed on us, so called both because the Spirit doth beget it in us; and is with it to sustaine and perfect it, as also because it selfe is of a spirituall nature, moving them in whom it is to work after the directions of it.

Vers. 18. The hope of his calling] Hope is put for things hoped for,* 1.17 not for the grace of hope, which springeth from faith; thus we say he is a man of faire hopes, that is goodly lands which in likelihood will befall him.

His inheritance] An inheritance which comes by grace or lot, called his. 1. Be∣cause it is of his preparing and providing. 2. Because we shall have it with him. 3. Because he is the subject or matter of it; the heaven of heavens is communion with God, he shall be all in all, 1 Cor. 15.

Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve ac∣cording to the working of his mighty power] Observe the gradation,* 1.18 the Apostle spea∣king of the power of God put forth upon those which doe beleeve, expresseth it in a six fold gradation. 1. It is his power, onely the power of God could doe it. 2. The greatnesse of his power. 3. The exceeding greatnesse of his power. 4. It is the working of his power. 5. The working of his mighty power. 6. It is the same power by which he raised Christ from the dead, and set him above all; so v. 20.

Vers. 21. Farre above all principality and power, and might, and dominion, and every

name that is named] Some interpreters understand this of terrene dominion; others of the Angels.

* 1.19Principali••y] Those in principall authority.

Power All secondary powers sent from them.

Might] That is, Angels putting forth might in some miraculous effects of mercy and udgement.

Dominion] Such Angells whose Ministry God used in the government of king∣domes and provinces.

Name] Every creature howsoever named. Baine.

Vers. 2••. To be head over all things] Christ is a head in regard of intimatenesse of conjunction, by way of influence, the spring of sense and motion, in respect of go∣vernment. See 4. Chap. 15. v.

Vers. 23. The fulnesse of him that filleth all in all] There are foure things considera∣ble in this last clause▪ both darke and excellent. 1. The Church is Christs fulnesse, t••e fulnesse of him] Actively if we consider Christ not personally, but mystically as a Head,* 1.20 and having the Church for his body, but it is rather called Christs fulnesse, be∣cause it is filled by him; the fulnesse it hath is from him, of his procuring, bestowing, continuing, accepting; and because all is for him, therefore his fulnesse. 2. Yet hee filleth it, that filleth] The Greeke word is of the middle voice; but here it is to bee translated actively; there is a great deale of difference betweene the fulnesse of the choycest beleevers, and the fulnesse of Christ; there is in him plenitudo fontis, a ful∣nesse of the Fountaine; in them plenitudo vasis, a fulnesse of the Vessell; in him (say the Schoole-men) there is a fulnesse of sufficiency, bounty, preheminence and re∣dundance. 3. The extent of this repletion, all] He fills 1. All creatures with naturall blessings, Psal. 104.28. and 65.9. 2. All men with common blessings, Iohn 1.9. 3. All the Saints with speciall, peculiar, and distinguishing blessings; though they have not all the same degree and measure of them. 1. With Spirituall gifts, for the edification of themselves and others, 1 Cor. 12.4.11. 2. With Spirituall privi∣ledges; all Saints are justified, and every one as truly as any one; though they be not so greatly sanctified, they have all the benefit of adoption, the youngest children as well as the eldest, the first born; all things shall happen for the good of all. 3. With Spirituall consolation requisite to their condition, Iohn 16.24. 2 Cor. 1.5. Lastly, he fills not onely all the Saints, but all the Saints, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all things, all their capa∣cities. 1. All the faculties of their soules, the understanding with light, Ephes. 1.18. and 5.8. Psal. 36.9. The conscience with quicknesse, purenesse, tendernesse, quiet∣nesse, Act. 24.16. 1 Titus 15. 1 Cor. 1.12. 1 Pet. 3.18. The will with Spirituall intentions, purposes, 2 Cor. 5.9. the affections of love, joy, feare, are set on him chiefely. 2 All the Members of the body, 1 Cor. 6.20. Rom. 6.13. 2 Cor. 4.10.11. 3. All the desires of the inward man. Psal. 25.13. and 37.4. Esay 58.11. 4. All the indeavours of the outward man 75. Psal. 2.3. Esay 22.12. Psal. 138. ult. 4. The qualification of this extent, in all) 1. Ordinances. 2 Occurrences and pro∣vidences, Rom. 8.28. 3. Ages and successions, 2 Cor. 4.13. 4. All relations, Rom. 3. 23. 5. Comforts. 6. amidst all their discomforts. 7. To all saving intents and pur∣poses: initiatively and gradually here, and consummatively hereafter.

CHAPT. II.

Vers. 2. THe course of this world] Ad verbum juxta seculum bujus mundi. Vorstius.

* 1.21The world of the world, that is, that temper and frame of that age of the world.

Vers. 3. Fulfilling the desires of the flesh] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The wills lust is made up all of wills. Vorstius thinkes it notes the two perverse desires, some of which are more internall, some more externall.

And were by nature the Children of wrath,* 1.22 even as others] To be by nature the chil∣dren of wrath signifies these things. 1. Wrath is our proper due, we are borne to it. 2. It belongs to us as soone as ever we have a living soule, damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath, Adam might have helped it. 4. It is universally so, as we say a man is by nature mortall, because all are so. Locus est insignis adversus Pelagianos, & quicumque peccatum originale negant. Calvine. That which is naturally in all is originall. See Estius.

The Apostle opposeth the word nature (saith Vorstius) to the boasting of the Jew, as of their carnall generation from Abraham.

Vers. 5. Quickned] Greeke made alive; he repeates it againe in this verse (what he had touched on in the first.) 1. In regard of the grammaticall construction to make the sensefull; the sense being imperfect; in the first verse in the originall, he quickened is wanting; and he varies the person; in the first verse it is you; the Ephesians to whom he wrote; here (we) includes himselfe with the Jewes and repeats it to shew the generality of the condition, all are dead in sinne. 2. The certainty of it. 3. The corruption of our nature, that are unwilling to take notice of it.

By grace ye are saved] And so verse 8. the Apostle brings in this sentence twice; not onely to shew that the progresse of a Christian is by grace,* 1.23 but the very first be∣ginning and setting out, tis all of grace.

Vers. 7. He might shew] The originall is of greater force then our translation, that he might shew forth by demonstration and evidence; that so the world might see, admire, and applaud the bounty of his grace.

Vers. 10. For we are his workemanship] 1. Hee workes the Saints off from their be∣loved sinnes. 2. He workes them above the dearest of creatures, and comforts. 3. Workes them out of carnall selfe. 4. Workes them in Christ.

That we should walke in them] Walking imports 1. Spontaniety in the princi∣ple, moves from within; if a man be drawne or driven, he doth not walke, Prov. 20.7. The Hebrew word in that conjugation signifies, sets himselfe a going. 2. Pro∣gresse in the motion, he moves forward, gets ground of corruption, lives more in, to and upon Christ.

Vers. 12. That at that time ye were without Christ, &c.* 1.24] 1. They are without Christ the ground of hope. 2. Out of the Church, the place of hope. 3. Without the Co∣venant, the reason of all our hope and beleeving.

Without God] Not onely without the true knowledge and worship of God, and such as did neglect both: but such as were neglected, and not regarded of God; and suffered to walke in their own wayes and sinnes. See 19. v. Without God. 1. In reconciliation. 2. In Communion; grace is tendentia animae in Deum. Vide Bezam.

Vers. 14. He is our Peace] 1. That of men with God was procured by him. 2. Of men with men. 3. Of men with themselves.

Vers. 17. And came and preached peace to you,* 1.25 which were afarre off] Christ preached peace to them that were afar off, that is, to the Gentiles in the persons of his A∣postles.

Vers. 18. An accesse] The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •• leading by the hand, it is used al∣so, 3 Chapter v. 12. An introduction, or adduction; it is an allusion (saith Estius) to the custome of Princes, to whom there is no passage, unlesse we be brought in by one of their favourites.

Vers. 19. The houshold of God] Which words imply speciall care and government; as a wife and good housholder, hath a speciall care over them of his family.

Vers. 20. On the foundation of the Apostles and Prophets] That is on the doctrine * 1.26 of the Scriptures of the Old and New Testament.

CHAP. III.

* 1.27Vers. 8 LEsse then the least] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a comparative made of a superlative.

The unsearchable riches of Christ] Riches imply two things. 1. Abun∣dance. 2. Abundance of such things as are of worth, riches, and riches of Christ; unsearchable riches of Christ; in Christ are riches of Justification, Tit. 2.14. Sanctifi∣cation, Phil. 4.12, 13. Consolation, 2 Cor. 12.9 Glorification, 1 Pet. 1.5.

Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church, the manifold wisdome of God] That is, if it had not beene for the Churches sake that God would reveale so glorious a Mystery, the Angels in heaven must have been for ever ignorant of it.

* 1.28By the Ministery of the Apostles, the Mysteries of God concerning mans redempti∣on have beene revealed to the Angels themselves. See Iohn 20.21.

Some say by way of information, the Angels are edified by preaching; others by contemplating of the Church,* 1.29 seeing the manifold wisdome of God therein.

The Schoolemen distinguish of a threefold knowledge of Angels. 1. A naturall knowledge concreated with them.* 1.30 2. Experimentall; some thinke this is here meant, the experience the Angels gather out of the observation of Gods dealing with his people. 3. Cognitio revelata.

The manif••ld wisdome of God] Multivarious wisdome, The wisdom of God is sim∣ple and uncompounded; it is pure and unmixed with any thing but it selfe, yet it is manifold in degrees, kinds and administrations. vide Hieron. in loc.

Vers. 12. In whom we have boldnesse and accesse] The word translated boldnesse, in the Originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.31 it signifies liberty of speech, or speaking all, or boldnesse of face in speaking. A believer by faith hath boldnesse to goe to God by prayer; and accesse; it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the originall, which signifies such an accesse as is by ma∣nuduction, as Isaac took Rebecca; so Christ takes the soule espoused to him by the hand, and leads it into his fathers presence.

Vers. 15. Of whom the whole family] That is, the Church. The Church triumphant in Heaven,* 1.32 and militant on Earth, make but one family, Gal. 6.10.

Vers. 17. Dwell in your heart] By his Spirituall presence and gracious influence.

Being rooted and grounded in love] That is, have a strong and firm love to the things of Jesus Christ; love is the great mover in the soule, which carries it out in all its actions.

Vers. 18. May be able to comprehend with all Saints what is the ••••edth and length, and height and depth] The Apostle sets out Christs love with heigth and depth,* 1.33 length and bredth, the four dimensions of the Crosse; to put us in mind (say the ancient Writers) that upon the extent of the Tree was the most exact love, with all the di∣mensions in this kind represented, that ever was.

Vers. 19. To know the love of Christ which passeth knowledge] Christ love is great, 1. Because the love of all relations (as a Head, Lord, Father, King, Husband,) meets in Christs love to his Church. 2. It was the love of God and therefore, infinite, from everlasting. 3 It hath no motive: Christ loves because he loves,* 1.34 He will have mercy on whom he will have mercy. 4. He loves without measure, it is not provoked by un∣kindnesse; yet we may know more of this love of Christ though we cannot know it all.

Filled with all the fulnesse of God] Desire,* 1.35 1. To be filled with knowledge of all the will of God, Col. 1.9. 2. To have a more full repaire of the Image of God in you, 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him; here we enjoy him in creatures, ordinances; in Heaven we shall enjoy him immediately.

Vers. 20. That is able to doe exceeding abundantly] in the Greek it is, to doe above all super abundantly.

Vers. 21. Unto him be glory in the Church by Christ Jesus &c.] Christ is a Mediator to us two waies: 1. As in him God the Father loved us, elected us, redeemed us;* 1.36 Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father; therefore the Church was ever wont to conclude her prayers, per Chri∣stum Dominum nostrum, by Christ our Lord. As it was the custome in the Church to pray, so also to give thanks to God by Christ, Rom. 1.8 & 7.25.* 1.37

CHAP. IV.

Vers. 1. PRisoner of the Lord] Or, in the Lord, in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers; for the last eight or ten he was a prisoner, and wrote severall Epistles.

That ye walk worthy of the vocation] Sutable to the purity and dignity of it. It is a holy and high calling, 1 Thess. 2.2.* 1.38

Called] 1. To holinesse, to act it, 1 Thess. 4.7. 2. To glory, to enjoy it, 1 Pet. 5.10. 3. Peace, Col. 3.15.

Vers. 3. Endeavouring] Studentes, Beza. Soliciti, Junius. Calvin and Vulg. using all possible carefulnesse. It is therefore first a difficult matter; secondly, of great con∣cernment.

Verses 4, 5, 6. There is one body and one Spirit, even as ye are called in one hope of your Calling. One Lord, one faith, one baptisme, one God, and one Father of all, &c.] Here are seven ones together in two or three lines, to be an argument of unity.

This is one of the most famous Scriptures for the union of Saints that we have

in all the book of God. Sith they have all one Father, and so are brethren; sith they have all one head, which is Christ, and so are fellow members of the same body; sith they are led all by one Spirit, sith they hope all for one Heaven, bear all one badge of baptism, are knit all by one bond of faith to Christ, and one another: therefore they should be at peace among themselves.

Vers. 5. One faith] By one faith is there meant one Religion and Doctrine of salva∣tion,* 1.39 1 Tim. 1.19. The faith of the elect is but one; 1. In respect of the kind of it, being a justifying fath. 2. The object of it, which is one Christ. 3. The end salva∣tion, Iude 3.

Vers. 6. Who is above all, and through all, and in you all] That is, the Lord is in all his Saints by his speciall grace; he passeth through every thing by his common pro∣vidence, his eyes run through the earth, and he is above all, looking what secrets are in mans heart▪ one that stands on high and looks over all that is below, can easily see whatsoever is done.

* 1.40Vers. 8. Lead captivity captive] By captivity is meant sinne and Satan, which did and doe lead men captive into perdition. 2. Death and the grave, which held him captive, and in bondage for the space of three daies; he leads them all captive 1. in himselfe, triumphing over them; 2. In his members, subduing and weakning their power.

Gave, gifts unto men] It is he received gifts, Psal. 67. the Apostle sheweth where∣fore Christ received gifts,* 1.41 viz. to bestow them on his Church; or else Christ gave of his own and received none, and so the Apostle shewes the excellency of the truth above the figure, Christ above David; what those gifts are, is expressed in the eleventh verse; not bare qualifications of men, but officers. Singular and speciall gifts as tokens of his favour, such as Princes bestow upon the day of their solemne Inaugu∣ration.

Vers. 9. What is it but that he also descended first into the lower parts of the earth] Some interpret it of Christs incarnation, in allusion to that of the Psalme, lower parts of the earth,* 1.42 meaning the wombe; so they say, Christ descended to take our nature of the Virgins womb; but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven, some conceive by the lowest parts of the earth is meant hell, as the lowest degree of Christs abasement set against the highest degree of his glory.

Vers. 10. Far above all Heavens] That is, all visible Heavens, Extra mundum hunc creatum. Calvin.

Vers. 11. And some Pastors and Teachers] Pastors to instruct in righteousnesse, for the maintenance of purity in manners; and Teachers to maintaine the purity of do∣ctrine in soundnesse of judgement.* 1.43 So Mr. Perkins. Jerome, Augustine, Chrysostome, Theodoret thinks the Apostle expressed one office * 1.44 by two names, to shew what thing belonged to the Pastorall charge. Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and know∣ledge.

Vers. 14. That we henceforth be no more tossed about with every wind of doctrine] Their instability is expressed in two metaphors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tossed to and fro; the former

is drawn from a wave of the Sea (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a wave) and so it denotes an uncertain man which fluctuates in opinion, and is explained to the full Iames 1.6.* 1.45 The latter from a light cloud swimming in the ayre, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and carried about in a circle, having no weight in it, and may well be expressed by that of Iude 12.

The slight] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.46 signifies cogging with a Die, such slights as they use at Dice.

Cunning craftinesse] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they watch all advantages.

Lie in waight to deceive] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. they have all the arts of consenage. Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating.

Vers. 15. Speaking the truth] So it is used Gal. 4.16. Others, doing or following the truth, Iohn 4.21.* 1.47

Vers. 16. Fitly joyned together] that phrase importeth that the erroneous are like a bone out of joynt, it will cost many an hearty groan before they be reduced to their right place.

Vers. 17. Walk not as other Gentiles walke] viz. Unconverted Gentiles; doe not imi∣tate them from whom you have made so happy a departure.

In the vanity of their mind] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mind is the seat of principles, of supreame pri∣mitive and undenied truths; but saith he, their minds are destitute of all Divine and Spirituall truths.

Vers. 18. Having the understanding darkned] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the reasoning and discursive faculty; the understanding is the seat of conclusions, and that is unable to deduce from Spirituall principles (if there were any in their minds) such sound and divine conclusions, as they are apt to beget.

Being alienated from the life of God] That is, the life which God allows of, and which his children live by. Grace is called the life of God, or a godly life.* 1.48 1. Because it is from God as the Authour. 2. It is according to God as the pattern. 3. Unto God as the end. They are not onely strangers to it (for so all men are naturally) but estranged, that is, an enemy thereunto, as the Apostle expounds it Col. 2.21.

Vers. 22. According to the deceitfull lusts] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the lusts of deceitfulnesse, because lust hath a deceit in it, it draws us from God.* 1.49

Vers. 23. In the Spirit of your mind] in the most pure and Spirituall part of the soule.

Vers. 26. Be angry and sinne not] Let us seek matter of anger in our selves rather then others, be angry with our own faults.* 1.50

Let not the Sunne go down upon your wrath] He seems there to allude to that Law recorded by Moses, whereby it was provided that the malefactor which had been hangd before the Sunne should be taken down from the Tree before the Sunne went down; so wrath, anger, must be dismist, and not suffered to lie down with us.

Vers. 27. Neither give place to the Divell] Therefore the Divell doth stirre up anger.

Vers. 28. Working with his hands in the thing which is good] In some lawfull and Chri∣stian calling. A good thing must be honestum & utile, an honest and profitable good thing.

Vers. 29. No corrupt communication] The Greek word properly signifieth that

which is rotten, Col. 4.6. the Apostle exhorteth to the contrary, Let your speech be alwaies with grace, seasoned with Salt; Salt is a preservative against rotten∣nesse.

Vers. 30. And grieve not the holy Spirit of God] The holy Ghosts person is set forth in the Greek with very great energy, such as our tongue is not able to expresse it fully; three words have three articles, every word his severall Article by it selfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit, not a Spirit; and not holy, but the holy; nor of God, but of that God.

The holy Ghost is compared to a guest, and our bodies and soules unto Innes: and as men use their guests friendly and corteously, so should we such a guest, not grieve him,* 1.51 Delicata res est Spiritus Dei; muchlesse resist, quench, or vex him, 1 Thess. 5.19, 20. Acts 7.51. Esay 63.10. This phrase is not to be understood properly but tropi∣cally, because the holy Ghost is uncapable of griefe or passion; we grieve the Spirit when by sinne we hinder the powerfull working of it.

Sealed unto the day of redemption] A metaphor (saith Zanchy) from Merchants who having bought such goods, seale them as their own, that so they may transport them.

Glory is here called redemption; there is a twofold redemption, 1. From our sinnes, 2. From our imperfections, Heb. 9.28.

Vers. 32. Be ye kind] This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used of things and persons. Being used of things, it signifies both facilitie, Matth. 11.30. and utility, Luke 5.39. Being used of persons it signifies one that is desirous to doe well, and ready to gratifie. It is given to God Luke 6.35. 1 Pet. 2.3. and to men in this place.

Tender-hearted] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well of bowels. The first word is opposed to anger, this to bitternesse.* 1.52

CHAP. V.

* 1.53Vers. 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,* 1.54 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,* 1.55 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.* 1.56 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.* 1.57

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.* 1.58

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.* 1.59 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,* 1.60 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;* 1.61 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.

* 1.62 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,* 1.63 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,* 1.64 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* 1.65 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.* 1.66

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;* 1.67 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.

CHAP. VI.

Vers. 1. CHildren obey your Parents in the Lord] Inferiours duties are usually laid down first, because 1. They are unwilling. 2. May win superiours. your] restrained onely to their own Parents.

Parents] In the plurall number meaning both sexes; the former word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chil∣dren is in the newter gender, including male and female, sonne and daughter, under obedience all duties are comprehended.

In the Lord] A phrase used also, 1 Cor. 7.39. and it may be taken. 1. As a note of direction in obedience of God. 2. As a note of limitation, that it extend not to any thing against the will of God.

For this is right] 1. According to Law. 2. By way of recompence.

Vers. 2. Honour] All inferiours are comprised under one kinde, and all their du∣ty under this one terme, Honour. 1. Inward estimation. 2. Outward submission. 3. Maintenance; Parents bear Gods Image, and the Mother is subject to contempt.

The first Commandement with promise] First is used in Scripture, where there is no second, 1 Matth. 25. The first Commandement of those which concerne our duty to men, with a speciall promise annexed to it.

Vers. 3. That it may be well with thee, and thou maist live long on the earth] It is fit and just that he which honours those from whom he hath received his life, should have his temporall life prolonged.

V. 4. Bring them up in the nurture and admonition of the Lord] This phrase (to translate it word for word) nourish them in discipline or instruction, implyeth as much as if he had said, nourish and nurture them, or feed and instruct them.

Vers. 5. Your Masters according to the flesh] Or outward man, not the Spirit. Se∣condly to be obeyed accordingly in civill and carnall things; as the dominion of one is bounded, so the subjection of the other.

With feare and trembling] Feare signifies a reverend respect of one, it is that which was required of wives. 5. Chap. 33. v. trembling is more proper to servants,* 1.68 it is a dread of punishment.

Vers. 9. Yee Masters doe the same things unto them] A strange speech,* 1.69 but the mean∣ing is, that they also in their carriage toward their servants in doing the duties of ma∣sters, must doe it as unto the Lord as 5. v. that is, both the servants and Masters care in their mutuall duties one to another, must chiefely be this to please and approve themselves unto God. Mr. Hilderson.

Vers. 11. Against the wiles of the Devill] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against the stratagemes of

the Devill;* 1.70 for it signifies properly an ambushment, or stratageme of warre; whereby the Enemy sets upon a man ex insidijs at unawares; denoting the specious and faire pretences of false teachers.

Vers. 12. Darknesse] Some expound it of unregenerate men, some of sinne.

Spirituall wickednesse] Or spiritualls of wickednesse, as it is in the originall, most monstrous vile, malitious wicked spirits.

In high places] The originall word signifies heavenly, in heavenly things, or places the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here used is translated heavenly things, 1. Ch. 3. or places; the Devills have their abode in the ayre.

Vers. 13. Evill day] That is, The time of temptation, because then Satan tempts us to evill;* 1.71 and because it is a time of trouble or affliction.

And having done all to stand] Or having overcome all, brake the strength of your enemies.

* 1.72Vers. 14. Having your loynes girt about with truth] In the Loynes is strength, Job. 40.16. In them also is the power of generation, Gen. 35.11. This metaphore applied to the minde denotes strength, steadinesse and constancy. Truth is compared to a girdle, or a Souldiers belt, whereby they knit together, and close unto their middle, the up∣per and lower pieces of their Armour; these belts as they were strong, so they were set with studs, being faire. This girdle hath these uses, 1. It doth adorne, for this was the use of the studded belt, which Souldiers did were to hide the gaping joynts of their armour, which would have beene unseemely, for sincerity adorneth the soule, 1 Iohn. 4.7. 2. A girdle doth keep the severall pieces of ar∣mour fast and close together; so the girdle of truth containes and holds together all other graces. 3. It strengthens a man by trussing up the loynes moderately, Esay 23.10. and 22.21. Prov. 31.17. whence that frequent exhortation gird up thy loynes, Ier. 1.17. Iob. 38.3.20. and 40.7. 2 Kings 4.29. and 2 Kings 9.1. So this grace ad∣deth great strength to the Inner man, Iob. 27.5.4. In the Eastern Countries they us'd to gird up themselves close to the body, when they had any journey, combate, or labour in hand, least their long garments should be an impediment to them, 1 Kings 18.46. So to have their loynes girt, is to be fitted and prepared for any service, travell, or conflict, as Luke 12.35. 1 Pet. 1.13. Act. 12.8. So Christians girded with truth, are in readinesse for any spirituall duty, and to encounter with any adversary power.

Brest-plate a 1.73] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, signifies the part of the body wherein are contained the vitall parts, the heart, lungs, liver, which being wounded theres no hope of life. His meaning is, that when once wee are assured of our peace, and reconciliation with God which is wrought by the Gospell; then are wee prepared to follow Christ through the most hard and stony, the most sharp and thor∣ny way of any trouble whatsoever.

This preparation is that furniture which the Gospell of peace prescribes unto us, and which it works in us, viz. a heart settled and resolved to goe boldly thorow all troubles.

* 1.74Vers 16. Above all] The originall phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is diversly translated, in all, as if he had said, in all things whatsoever you doe, use the shield of faith: to all, as if he had said, to all other graces adde this; above all, as we translate it. All these in effect imply one and the same thing; onely this latter is some what more emphaticall, and as proper as any of the rest; it is somewhat like to that Hebrew phrase, Prov. 14.23.

The shield of faith] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a shield à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (say some) a door, or gate; it signifieth a long, broad, large shield, wherewith the whole body was covered.

Bochartus * 1.75 saith it is a barbarous word. 1 Because no Graecian used it before Poly∣bius, who lived long among the Carthaginians. 2. The Graecians reckon it among the Armes of the Barbarous.

The Apostle alludes to the custome of old; for when they dipped the heads of their 〈1 page missing〉〈1 page missing〉

in poison and shot them at their enemies, they fired their flesh; but souldiers then had shields made of raw Neats Leather (as Polybius and Vegetius testifie) and when the fiery darts lighted upon them, they were presently quenched; so these fiery tentations of Satan, when they hit the shield of Faith, are presently quenched.

Vers. 17. The Sword of the Spirit] Because it is directed immediately by the Spirit, and because this Sword pierceth to the heart.

Vers. 18. Praying alwaies] not by fits and starts; be alwaies in a praying frame, and actually pray on occasion.* 1.76

With all prayer and supplication] According as our own and the Churches various necessities shall require.

In the Spirit * 1.77] fervently and not formally, and with lip-labour onely; watching thereunto against distractions and wandring thoughts, with all perseverance holding out, and not giving over when we speed not at first.

Watching] The Greek word is a metaphor taken from hunting-dogges, that never leave following the sent, till they have gotten the game.

Vers. 20. In Bonds] Or, word for word, in a chain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At Rome (where Paul was a prisoner) such prisoners as had liberty to goe abroad, had a long chaine, * 1.78 the one end whereof was fastned to their right hand, and the other end was tied to a Souldiers left hand, so as a prisoner could goe no whether without a Souldier, who was to be a keeper to him. Thus it is likely that St. Paul was chained, for he mentions here but one chain, in the singular number.

Vers. 23. Peace be to the brethren, and love with faith from God the father, and the Lord Jesus Christ] The Apostle prayes that they may have faith with both peace and love from the Father and Christ; that is, from God as an efficient cause thereof, and from Christ as a meritorious cause.

Notes

• * 1.1

  Epistola haec semper inter exi∣mias est habi∣ta, scripta ab Apostolo jam diu functo Apo∣stolicum mu∣nus, cum in vin∣culis esset Ro∣mae, ad Ephesos civitatem Asiae praecipuam, è qua urbe multi viri docti & in saeculi rebus sa∣pientes prodie∣rant. Grotius.
• * 1.2

  Nos Deum be∣nedicimus, quum eum pro∣beneficiis lau∣damus; ille verò nos benedicit, quum nos bene∣ficiis afficit. Nam Dei bene∣dicere benefa∣cere est. Estius. Verbum Bene∣dicendi hic variè accipitur, prout vel ad Deum refertur, vel ad homines, Nostra erga Deum benedictio laudis est, dum ejus beneficentiam praedicamus; Deus autem nobis dicitur benedicere, quum soelicem rebus nostris dat successum & nos sua beneficentia prosequitur, ita ut bene & prospere sit nobis. Calvinus.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in omni benedictione spirituali. Grotius.
• * 1.4

  In coelestibus] non multum refert subaudias locis an bonis. Calvinus.
• * 1.5

  Dicimus nos electos esse in Christo tanquam in capite, ut essen••us illius membra eaque sancta, &c. Zanchius.
• * 1.6

  Hunc sermo∣nem de He∣braic•• Ratson LXX. interpre∣tes transtulerunt, rebus novis, nova verba fingentes. Hieron. in loc.
• * 1.7

  Nos gratis sibi acceptos fecit. Beza. Nos sibi gratis effecit gratos. Pareus.
• * 1.8

  Sapientiae fuit invenire ratio∣nes sanandi ge∣neris humani: prudentiae eas disponere. Grotius.
• * 1.9

  Bayne. Vide Bezam.
• * 1.10

  This Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sheweth that God hath a care of the Church, as a man of his house, and dispenseth to every one of the family his por∣tion. Est similitudo sumpta à familia, in qua paterfamilias aut aliquis ejus loco, ex cella deprompta dimensa dat singulis. Grotius. The Angels received their confirmation from Christ, and are reconciled to us by him.
• * 1.11

  So Tertul. Erasm. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod verbum varie interpre∣tes vertunt & exponunt. Vulgatus vertit instaurare, Erasmus summatim instaurare, quod Bullingerus retinet. Tremelius ex translatione Syriaca, de integro renovarentur, quasi dictum esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Calvinus recolligere, quod Bezae & piscatori placet. Hieronymus vertit recapitulare. Grotius in loc. Vide Lamperti Alardi Pathologiam Sacram Novi Testamenti.
• * 1.12

  In sortem ad∣sciti sumus. Certum est al∣ludi ad sortes, quibus inter Israelitas fuit divisa haereditas terrae Chanaan Zanchius. Vide Estium.
• a 1.13

  This implies 4. Things. 1. A work of reall and visi∣ble distinction of the called of God from other men. 2. A work of confirmation whereby we abide so. 3. Of transformation, and daily renewing the soule. 4. The evidence of all this to the conscience of him that is sealed.
• * 1.14

  Bayne. Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vox est canamea sive Phaenissa, quae per com∣mercia inde in Graeciam venit, & valde huic rei convenit; est ••n••m arrhabo sive ut Latini brevius dicunt arra pars pretii in antecessum data, quo minus de plena solutione dubitetur. Sic dona illa spiritus celestia portio quaedam erant foelicitatis coelestis, & aeternae, & de ea fidem faciebant. Grotius. Vox Hebraea est origine, Gen. 38.17. Latini dicunt arram. Est tamen & Latinum arrhabo. Accipitur pro munere, quod datur tam in contractu matrimonij, quàm emptionis. Cheiromaeus de Graeco-barbaris. N. T. 2 Cor. 1.22. & 55.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebraeo more abstractum pro concreto: Populus ille Deo acquisitas ut dicitur 1 Pet. 2.9. & Act. 20.20. Habet autem eam vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solemus enim magni facere ea quae nobis magni constant. Grotius.
• * 1.16

  The Father of glory] That is, glorious father. See 24. Psal. lat∣ter end, Act. 7.2. because hee is the fountain of all visible glory, gave such abundant glory to the Sun. Secondly, of all invisible glory. 1 Tim. 3. latter end. Thirdly, the fountaine of the Deity, Chrysost. expounds it the Father of Christ as v. 3. Baine.
• * 1.17

  Spes pro respe∣randa more He∣braeo posita est, ut & alibi in∣terdum. Estius.
• * 1.18

  Burrh. Excel∣lency of a gra∣cious Spirit. 182.
• * 1.19

  Non dubium qum his nomi∣nibus Angelos designet: qui sic ideo nuncu∣pantur, quòd Deus per ipsorum manum, suam potestat••m, vir∣tutem & domi∣nati mem exer∣ceat. Quemad∣modum ex di∣versitate nominum colligimus diversos ordines; ita subtiliùs de illis inquirere, & numerum finire & gradus statuere, non modò stultae est curiositati••, sed tem ritatis etiam impiae ac periculosae. Calvinus. Nomina sunt ordinum angelicorum Deo ministranti∣um in Coel••stibus Estius. Vid plura ibid. Intelligunt quidam de imperijs terrenis. Sed locus Coloss. 1.16. & quod hic infra est 3.10. evincit ag•• hic de eximijs Angelorum Classibus. Grotius.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alibi activam, alibi passivam habet significationem. Hic passiva rectius convenit, ob locum huic geminum Coloss. 2.10. & infra hic 5.18. Nec aliter sumenda vox eadem Coloss. 1.19. Grotius. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic dictū forma Attica, sono passivo, sensu activo•• quomodo hoc verbum usia pant & Plato in Timaeo & Xenophon Graecae Historiae sexto. Christus in omnibus, ere∣dentibus scilicet, implet omnia, meutem luce, voluntatem pijs affectibus, cor∣pus ipsum obse quendi facul••a∣te. Id. ibid.
• * 1.21

  Vide Bezam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multa sig∣nificat interdum vitam, & per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rationem vivendi, quae Derech. Hebraeis; vixistis ut mos erat plerisque. Grotius.
• * 1.22

  We are sub∣ject to Gods wrath even as in nature a childe is to the Commande∣ments and authority of his Father. Vide Bezam. Per filios irae, simpliciter intellige perditos ac morte aeterna dignos. Ira enim judicium Dei significat: ideo filij irae perinde valet atque co∣ram Deo damnari. Calvinus.
• * 1.23

  Gratia non est gratia ullo mo∣do nisi sit gra∣tuita omni modo. Aug.
• * 1.24

  The Covenants of promise] be∣cause severall wayes revea∣led and at se∣verall times dispensed.
• * 1.25

  Voces Procul & Prope, non ad loci distanti∣am referuntur: sed Iudaeos Deo proqinquos sacit ratione soederis: Gentes verò remotas, quae à regno Dei exulabant, quamdiu nullam habebant salutis promissionem. Calvinus.
• * 1.26

  Pauci nonnulli, in quibus Chry∣sostomus & post eum Oecumenius, ac Theophilactus, quibus confentive videtur Tertullianus, sic interpretantur, quasi dictum sit, super Apostolos & Prophetas, qui sunt fundamenta. Quae expositio etsi coactior sit quam solidior: ••amen sut eam non refellam) certum est Apostolos & Pro∣phetas non posse dici fundamentum n••si habita ratione Ministerij, id est, quatenus ministri fuerunt jaciendi fundamenti; verum magis prop••ta expositio, & quam sequuntur plerique omnes, haec est, ut voluerit Paulus fideles superstructos super doctrina veteris & novi Testamenti, quae sit fundamentum Apostolorum & Prophetarum, id est quod Apostoli & Prophetae constinerunt: quod idem est ac si ipsum Christum nominassent; sic Ambrosius, Anselmus, Glossa interlincaris & ordinaria, Lyranus, Thomas, Lombardus, Cajetanus & Gagnaeus, Chamierus tomo secundo l. 10. c. 1. Vide Bezam.
• * 1.27

  Minimissimus. Estius See 1. Cor. 15.9.
• * 1.28

  Perkins on Iude.
• * 1.29

  Vide Bezam. Ecclesia ex Iu∣daeis pariter ac Gentibus col lecta, quasi speculum est in quo contemplantur Angeli mirificam Dei sapientiam, quam prius nesci∣erant. Calvinus. Dei sapientia angelis non innotescit per Ecclesiam docentem, sed per ea quae in Ecclesia geruntur, sive per execu∣tionem mysteriorum in Ecclesia. Estius. Vide à Lapide.
• * 1.30

  See 1 Pet. 1.12.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex origine quidem loquendi signifi∣cat libertatem, sed largius per∣ducta significa∣tione fiduciam, ut videre est Levit. 26, 16. Magnam autem fiduciam parit spiritus ille attestans Deum nobis esse patrem. Rom. 8.15. Gal. 4.6. Grotius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veteri interpreti est fiducia, Erasmo est audacia. Beza reddidit libertatem, quae est facultas qua liberè loquimur, quicquid volumus. Non multum refert, veteremne an Bezae versionem sequaris. Vox utramque significationem ad∣mittit, unde Beza aliquando libertatem reddit, ut hic, & 2 Cor. 7.4. Act. 3.29. & 4.29. Alibi fiduciam Heb. 4.16. 1 Ioh. 2.28. Est autem libertas apud homines & Deum. Apud homines Joh. 7.13. Act. 4.13. 2 Cor. 3.12. Eph. 6.19. 1 Tim. 3.13. Apud Deum Heb. 10.19. Grotius in loc.
• * 1.32

  Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat sami∣liam seu cognationem eorum, qui ab uno patre, seu principe generis orti sunt. Estius. vide Vorstium.
• * 1.33

  B. Andrews. Naturalists give us but three dimensi∣ons of a body, longitude, la∣titude, and profundity; the love of God hath altitude added, which is a ••e••rth.
• * 1.34

  Videri potest Apostolus respi∣cere ad Gnosti∣cos, qui hoc superbo nomine sese nuncupaverunt à scientia quam sibi peculiariter vendicabant. Vtitur enim vocabulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Estius. vide plura Ibid.
• * 1.35

  An Hebraisme. The Hebrews when they would set out any excellent thing, they adde the Name of God to it; Cedars of God, wrestlings of God. God appoints not onely the persons unto glory, but that fulnesse of grace which shall fit them for glory, Ephes. 4.13. Two things conduce to our happinesse in Heaven; 1. All our faculties shall be enlarged. 2. All our graces perfected.
• * 1.36

  Zanchius.
• * 1.37

  Grotius.
• * 1.38

  When A••ti∣gonus was go∣ing into the house of a Harlot, one said, O remember that thou art a Kings sonne.
• * 1.39

  Perkins. Fides una re∣spectu non sub∣jectorum, gra¦duum, sed speciel, objecti, finis.
• * 1.40

  Captivitas hic nomen est colle∣ctinum pro ho∣stibus captivis. Calvinus. Perkins.
• * 1.41

  Dr. Fulke in his preface to his defence of the English tran∣slation against Martin.
• * 1.42

  Hoc est, ad sub∣terraneum re∣ceptaculum ani∣marum. Bellar. Calvin. Bezae, Marlorati una eademque est sententia; viz. Christum descendisse è Caelis in terram, id est in hanc vitae conditionem nostram. Vel è Coelli in uterum. Vide Bezam.
• * 1.43

  Pastores & Do∣ctores idem esse nonnulli volunt, idque quòd A∣postolus in eo contextu ad Ephes. non dicit Christum dedisse alios Pastores & alios Doctores: quasi posterius nomen sit prioris explicatio. Sed credo illos falli. Quasi verò in hac brevi ministrorum Ecclesiasticorum descriptione admitti debeant synonima. Voces certè diversa habent significata, nam doctor est qui tantum docet. Pastor, qui regit, gubernatque ecclesiam, nimirum non tantum docendo, sed etiam arguendo, conso∣lando, sacramenta dispensando, orando, invisendo familias, arcendo lupos, invigilando gregi, denique patrem agendo. Ergo Pastores sunt ii, quos vocamus, ••am ministros Ecclesiae, & imprimis superintendentes seu Episcopos. Doctores sunt qui in scholis puram tradunt doctrinam veramque sacrarum literarum interpretationem; talis fuit Origines in schola Alexandrina & Clemens-Alexandrinus. Zanchius in quartum praeceptum & in loc. Vide Calvinum.
• * 1.44

  Bilsons perfect government: of the Church.
• * 1.45

  Vide Grotium. D••abus meta∣pho••is eleganter miseram eorum trepidationem exprimit, qui solide non recumbunt in verbum Domini. Primùm naviculis facit similes, quae medio in mari variis fluctibus jactatae, certum cursum non tenent: nec arte aut consilio reguntur, sed abripiuntur quocunque impetus tulit. Deinde comparat eos vel stipulis, vel aliis rebus infirmis, quae pront se ventus moverit, agitantur hec & illuc, & saepe in contrarias partes. Calvinus.
• * 1.46

  Graeca vox est, sed Thalmudicis quoque & Rabbinis frequens; Et quia in alcae Iudo solent simpliciores circumveniri, ideo ad quamvis cir∣cumventionem haec vox tranferri solet. Grotius.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Truthifying, or following the truth. Veritatem sectantes. Vulg. Calvin.
• * 1.48

  à vita quae se∣cundum Deum est, & quam Dei leges praescri∣bunt. Estius.
• * 1.49

  Secundum desi∣deria erroris. Vulg.
• * 1.50

  Proverbialis di∣cendi figura, qua significatur iracundiam pri∣mo quoque tem∣pore coercendam. Deut. 24.23. Beza. Leontius Patricius was one day extreamly and unreasonably angry with Iohn the Patriarch of Alexandria; at evening the Patriarch sent a servant to him with this message, Sir, the Sunne is set: upon which Patricius reflecting, and the grace of God making the impression deep, he threw away his anger, and became wholy subject to the councell of the Patriarch, Taylors life and death of Christ.
• * 1.51

  Tertul.
• * 1.52

  Quasi honorum viscer••m. Respondet Hebraeo Racham, quod significat ex intimis visceribus misereri ut omnia viscera videantur commoveri-dolore & commiseratione miseriae proximi. à Lapide.
• * 1.53

  Imitatores Dei Calv. & alii. Liberorum est patrem moribus reserre. Grotius.
• * 1.54

  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.
• * 1.55

  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.
• * 1.56

  〈 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.
• * 1.57

  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.
• * 1.58

  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.
• * 1.59

  See v. 17. and Psal. 37.4.
• * 1.60

  Subditae sint. Hieron. Vet. Transl. Eras. Subjicite vos. Beza.
• * 1.61

  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.
• * 1.62

  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.
• * 1.63

  Gave himselfe] That is, his life and bloud; and purged it with water through the word.
• * 1.64

  Sicuti formae elegantia in uxore causa est amoris, ita Christus Eccle∣siam sponsom suam ornat sanctitate, ut sit hoc benevo∣lentiae pignus. Calvinus.
• * 1.65

  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.
• * 1.66

  Agglutinabi∣tur] Firmis∣simè adhaere bit, ut quae sunt glutine compacta & conjuncta, Matth. 19.5. Drus. in Parallel. Sac.
• * 1.67

  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.
• * 1.68

  Jd est, cum magna solicitu∣dine. Sic enim & alibi utitur hac phrasi; ut 1 Cor. 2. & 2 Cor. 7. & Phil. 2. Estius.
• * 1.69

  Eadem dicit non opere aut offici∣o, sed modo & proportione. Estius.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nificat afluta hominum stratagemata, quibus adversarios aggrediuntur, ex ea porte qua minimè pertimescendum erat. Methodici enim sunt ingenioso. Alardi Pa∣thologia N. T.
• * 1.71

  Beza translates it tempore ad∣verso. See 41. Psal. 1.
• * 1.72

  A foure sold truth is here meant, 1. Of judgement and opinion. 2. Of heart and affe∣ction. 3. Of words. 4. Of deeds and actions.
• a 1.73

  Alludes to Esay 59.17. It is used also for that piece of the armour which covereth this part. The use of a Brest-plate is to keep the vitall parts from being mortally wounded,; that a man be not stricken down without recovery; so righteousnesse the soule.
• * 1.74

  Hieron. In omnibus. Beza insuper super omnia Erasmus.
• * 1.75

  Geograph. Sac l. c. 42.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in every sea∣son; as any just occasion is offered, we must pray.
• * 1.77

  That is, either the soule of a man, to pray with the heart, or else by the holy Ghost, as Jude, that is, prayer must be the worke of Gods Spirit stirring holy desires.
• * 1.78

  Beza & Gro∣tius in loc. Dr. Gouge. Vide Grotium in Act. 28.16.