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. XIII.

BIsh. Andrews calls this Chapter the Chapter of Remembrances, or the Remem∣brancers chapter.* 1.1

Vers. 2. Be not forgetfull to entertain strangers] See Rom. 1.13. 1 Tim. 3.2. & 5.10. 1 Pet. 4.9. The study of this vertue was then very necessary,* 1.2 when there were no publique Innes, and the godly were often banished, lest they should either want en∣tertainment, or else goe to Infidels.

For thereby some have entertained Angels unawares] As Abraham and Lot, Genes. 18.13. & 19 2.

Vers. 3. Remember them which suffer adversity] The Greek word is a generall word which may be extended to all kinds of afflictions; or if it be restrained, it commonly signifies those that are sick or suffer bodily paines.

As being your selves in the body] q d. because you are fellow-members with them in the same mysticall body (as Calvin interprets it;) Or, (as Luther) seeing your selves are yet in the body, you your selves are exposed to the like sufferings, and therefore should Christianly remember them. Quod cuiquam, cuivis accidere potest. Hodie mihi ••ras tibi. Pareus likes this best. See Beza.

Vers. 4. Marriage is honourable in all] Not, let marriage be honourable (as the Papists say,) but marriage is honourable; the latter part of the sentence being af∣firmative, sheweth that the Apostle meant to speak affirmatively in the former also. I follow Pareus who would have it so meant, rather then Gerh. * 1.3 who thinks both readings come to one.

In all] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, in all men And this is the true and proper translating of the words, for amongst all is not so fit; that may be honourable amongst all, which

all are not so capable of, as the ministery. And when it is said in all, it is meant (saith Pareus) in all those who by the Laws may honestly contract. See Iones in loc.

Vers. 5. Let your conversation be without covetousnesse] The word for conversation in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which either signifies a custome and manner, or the meanes and way of getting our livelihood.* 1.4 Both these senses come to one; both our manner and our meanes of getting our livelihood must be free from all covetousnesse, or love of Silver, as the Greek word signifieth. See Luke 12.15. Ephes. 5.3. Col. 3 5. 1 Cor. 3.10. 1 Tim. 6.10.

And be content with such things as ye have] Contensi praesentibus, so Beza; be con∣tent with things present.* 1.5 The Hebrews had been plundered of all when the Apostle spake this, Ch. 10.34. Though they had nothing they must be content; so was Paul, Phil. 4.11, 12, 13.

For he hath said, I will never leave thee nor forsake thee] There are five Negatives in the Greek to assure Gods people that he will never forsake them.* 1.6

It may be rendred according to the Greek, I will not not leave thee, neither will I not not forsake thee.

Vers. 7. Remember them which have the rule over you, who have spoken unto you the Word of God] As if he should say,* 1.7 so farre forth as they brought you the warrant of Gods Word for that they held and practised, have them in reverent remem∣brance. Hildersam.

Whose faith follow] q. d. Follow them not in every thing, but follow their faith, which we know is onely founded upon Gods Word.

Considering] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is emphaticall, signifying an iterated and formerly intermitted consideration: quasi diceret reconsiderantes, as it were sig∣nifying that they had ceased from consideration of this kind. Estius and Gerhard in loc.

Vers. 8. Iesus Christ the same yesterday, and to day, and for ever] Yesterday, that is, the time past before his comming in the flesh.* 1.8 Today, while in the flesh; and for ever, that is, after. The same afore time, in time, and after time.

Vers. 9. Be not carried about with divers and strange doctrines] Ephes. 4.14. Be not carried about with every wind of doctrine, (where the same Greek word is used) brings light to this place.* 1.9 The originall word signifies rashly to be moved, and to wander hither and thither; which happens to those that have nothing fixed in their mind to follow.

For it is a good thing that the heart be stablished with grace, not with meates] A good thing; that is, better, or best; positive put for the comparative, or superlative: food doth establish the heart someway, it refreshes it, Gen. 48.5. But the lasting comfort and establishment of the heart is by grace.* 1.10 That is, with grace wrought in the heart, or with the doctrine of grace, for he opposeth grace to meats, about which questions were then started; and by meats he understands by a Synecdoche the whole body of the Ceremoniall Law, which is opposed to the Gospell, or the doctrine of grace; as if he had said, Doe not think to settle your selves by the Ceremoniall Law, one part whereof consisted in the choyce and distinction of meats, which have not profited them that have been occupied therein; they have gotten no establishment by them, but grace will doe it.

Vers. 15, 16, By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his Name. But to doe good and communicate, for∣get

not, &c.] By the Sacrifice of praise he meanes the Eucharist,* 1.11 as it is called usually in the ancient Liturgies and writings of the Fathers. For to this purpose is the whole dispute of the place, that in the Sacrament Christians communicate in the Sacrifice of Christ crucified, (which the Jews can have no right to) instead of all the Sacri∣fices of the Law. And therefore by doing good and communicating, he means the oblations of the faithfull, out of which at the beginning the poor and the rich lived in common at the assemblies of the Church.

Vers. 17. Obey them that have the rule over you, and submit your selves] The Apostle useth two words to set forth the duty of the people to their Pastors, obey and submit,* 1.12 there being two sorts of things which they ought to come under, their Sermons and their censures.

Vers. 18. They watch for your soules as they that must give an account, that they may doe it with joy, and not with griefe] The dreadfulnesse of these words did strike a great terrour into Chrysostomes heart,* 1.13 though he himselfe preached many times every day.

Notes

• * 1.1

  Ver. 3, 7, & 16.
• * 1.2

  Respicit Apo∣stolus ad consue∣tudinem isto∣rum temporum, quando non erant, uti hodie apud nos & alias Gentes Europae, hospitia publica aut tabernae mercenariae. Vide Gen. 18. & 19. & 24. Jud. 19. & alibi Job 31.32. Respicit quoque Apostolus ad statum istius temporis quo haec scribebat, quando propter persecutiones cogebantur fideles huc illuc fugere ac peregrinari. Laurentius in 1 Pet. 4.9.
• * 1.3

  Res eodem redit, sive as∣sertivè accipia∣tur honorabile est conjugium, sive praeceptivè, conjugium debet esse honorabile. Gerh. Vide Bezam. Quum dicit in omnibus, intelligo nullum esse ordinem qui à conjungio prohibeatur. Calvinus. Chrysostome, Theodoret, Theophylact, Oecumenius, doe all prove out of this place the permission and lawfulnesse of marriage to all men. Vide Grotium.
• * 1.4

  Vox Graeca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam∣vis modum plerumque sig∣nificat, non tamen modum qui rei imponitur, ne immoderata sit, ut intellexit Cajetanus; Graecè imperitus; sed modum, id est, agendi rationem aut rei qua∣litatem. Caeterùm constat etiam pro more, & pro moribus, usurpari non sine elegantia, apud authores Graecos, Platonem & alios. Nec dubium quin ea significatio, quam & alii omnes retinent, huic loco sit optissima. Estius.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grae∣cis vocantur ea b••na, quae adsunt. Estius.
• * 1.6

  Ipse viz. Domi∣nus. Cur enim Christianis non liceat quod Py∣thagoreis omnes concesserunt. Beza.
• * 1.7

  The Apostle requires this duty three times in this Chapter. See the 17 and 24 verses.
• * 1.8

  Idem est, id est, sibi similis, sicut dicimus rex Jupiter omnibus idem. Grotius.
• * 1.9

  Vide Pareum in loc.
• * 1.10

  Vulg. optimum est.
• * 1.11

  Thorndikes Discourse of the Rights of the Church in a Christian State. ch. 4.
• * 1.12

  Obey them preaching, sub∣mit to them punishing.
• * 1.13

  L. 3. de Sacord.