Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	field_n	good_a	tare_n	1,044	5	12.5068	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50050	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 ...	Leigh, Edward, 1602-1671.	1650 (1650)	Wing L986; ESTC R20337	837,685	476

perfect restitution of the Church shall not bee before that time This Text hath much prevailed with many of the Ancient and moderne Divines to draw them to the use of much peradventure overmuch clemency toward Hereticks Where there is a seeming repugnancy in the Texts there it is fit the plaine precepts should guide our practice rather than darke and obscure parables The meaning of our Saviour is not to forbid the use either of the spirituall or civill sword These tares in the Parable are expounded to be the children of the wicked that is of that wicked one the Devill Why therefore should it be so expounded as to favour Heretickes rather than Hypocrites The intention of the Parable doubtlesse is to shew that there is no expectation of universall purity in the Church of God during this life this is the intention and farther than so it is not doctrinall it is evident that hee who forbad to pluck up the tares did not forbid to hinder the sowing of them He that sowes the good seed is Christ our Saviour the field is the world the good seed are the sons of the kingdom the tares are the sons of that evill one the enemy which soweth them is the devill the reapers are the Angells the harvest is the end of the world Ver. 31. By these parables Christ encourageth his Disciples lest they being offended with the small and base beginning of the Gospell should give back therefore the Kingdom is compared to a graine of mustard seed and leaven Vers. 32. Which indeed is the least of all seeds One of the least or least of all those which after grew so big Lodge The Greek word signifies properly to dwell in a Tabernacle Beza translates it make their nests the vulgar dwell Ver. 33. This Parable is the same in effect with the former A woman He instanceth in her because it is their way and nature to do it the word of God rooted in the heart seasons the whole man Chrysostome saith the meaning is that the Apostles should bring many nations to the Christian faith as leaven is wont to turne a great deale of meale into its own nature Leaven though small doth so spread its force that a great heap of meale is leavened therewith Vers. 34. He used not these continuall Parables so much for instruction sake as to make the hearers attentive and more apt for another time Vers. 38. The field is the world Christ meant not the wide world but by an usuall trope the Church scattered throughout the world as John 3.16 1 John 2.2 Else there had been no place for the servants wonder that the world should be full of wicked persons ver 27. Vers. 43. Then The adverbe of time then is very forcible for it containeth a secret opposition to the present state and of the last day in hope whereof Christ comforteth all his faithfull ones Calvin Vers. 44. The scope of that Parable is this If one should come into any of our fields and by searching find a gold mine he would not make it known to any but cover it close and go his way and sell all that he had to buy the field that thereby he might enrich himself even so having found this that the Gospell revealeth the way to life everlasting though we must not conceale the same from others yet we must be like this man herein that we could be content to part with all that we have that so we might make the Gospell ours All that he hath Parts with the inward love and outward practice of sin Christ crucified must be our treasure there are five things intimated in the Parable 1. We must find this treasure so much is implyed in the word hidden for we cannot have a thing that is hid before we find it Mat. 11.25 2. We must highly prize and value it so here and Paul Phil. 3.8 3. Obtaine and get it so here and Mat. 6.20 4. Assure it to our selves 1 Tim. 6.17 18 19. 5. Vse it as a treasure have our conversation in heaven for there Christ our treasure is and where our treasure is there will our hearts be Vers. 46. And bought it Ob. Esay 55.1 Ans. Heavenly life is the free gift of God yet we are said to buy the same when we do willingly bridle the desires of the flesh that we be not thereby hindered from obtaining the same Phil. 3.8 By that a man hath is meant sin and by selling it the renouncing and disclaming of sin The sinner must sell all that he hath not his Goods Lands Children for these be none of his own God hath lent him these to use our sins are our own and nothing else He that will have part in Christ must part with his sins make a through sale forsake them all and for ever Vers. 51. All the Parables were expounded privately to the Disciples but now after that the Lord had so lovingly instructed them he also admonisheth them that they should not be wise for themselves only but impart unto others that which was committed to them therefore he saith that Teachers are like to housholders which are not only carefull to provide for themselves but lay up also for the nourishment of others Vers. 52. Every Scribe This name though given to some who besides the ordinary function wrote something 1 Chron. 24.6 yet was given not from writing but because they were skilfull in the word written See Mat. 23.34 New and old Are new and old meates Piscator Grotius New and old fruits Drusius Although some would have the Old and new Testament to be understood that is the Law and Gospell Calvin interprets it of their divers and manifold waies of dispensing heavenly mysteries which they do apply to every mans capacity Vers. 55. Is not this the Carpenters son Christ himselfe Mark 6.3 is called the Carpenter and Justin Martyr saith that he made plows and yokes before he exercised the function of the ministery Hereupon Julian the Apostata scoffed at Christ our Saviour saying at his going against the Persians to the Christians what doth the Carpenters Son now And threatning that after his returne he should not be able to save them from his fury whereto a godly man answered by the spirit of Prophecy He whom Julian calleth the Carpenters Son is making a woodden Coffin for him against his death and a little after in that battell he dyed miserably Vers. 57. A Prophet is not without honour save in his own Country It may be this was a generall Proverbe that they which are eminent in gifts are no where less esteemed than in their own Countrey but Calvin and Chrysostome think the Jews were especially reproved by this saying Christ was never less esteemed any where than in Galilee CHAP. XIIII Verse 2. THis is John the Baptist His conscience troubled him for killing so holy and innocent a man Vers. 6. When Herods birth day was kept After the manner

it lasted but a while it wanted moisture that is sufficient moisture Vers. 6. They withered away Fell away not all at once but by little and little as a leafe loseth his greenesse and flourish and withers by degrees The causes 1. Inward 1. Positive hardnesse it fell among stones 2. Privative want of Moystnesse Earth 4 5. v. Rootes 6. v. 2. Outward Persecution 21. v. Temptation Luke 8.13 Moistnesse humor 1. Vnctionis a sound supply of saving graces which continually feedeth and cherisheth the roote 2. Compunctionis sound sorrow for sinne and the sound exercise of mortification Vers. 7. This ground goes as farre as the former in hearing Luke 8.14 in receiving Matth. 13.20 and Mark 4.14 and in growing as Luke it springs beyond the other the other grows but this sprang up not only to a blade but to an eare though not a ripe one These third hearers are doers sufferers in the winter time the thorns will cherish the seed but when it should bring forth the earth the thornes grow up and choake it Bring forth no fruite That is not to perfection bring not fruit to the end as the Greeke is or maturity The causes of this failing are set downe 1. In generall to be thornes viz. inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world to distinguish them from the cares of heaven Luke 8.14 and 22.2.2 Riches Luke 8.14 called deceitfulnesse of riches verse 22.3 Voluptuous living Luke 8.14 called lusts of other things by another Evangelist these enter and choake the word Mark 4.19 Vers. 8. The ground is called good not à priori because the word finds it so but à posteriori it is made so by the word The heart is called good in two respects 1. as emptied of bad qualities being contrary to the bad disposition of the three former kinds of ground 2. as well qualified by grace so it is called an honest heart a generall word and put for the approved disposition of the soule containing both civill and religious honesty The first received not the seede this receives and retaines it the second choakes the seed this cherisheth it in a good heart the third came up faire but withered this continues fruitfull Our Saviour speaketh not by an hyperbole or an excessive speech but according to the manner of the best ground in Canaan which brought an hundred fold increase Austin and Jerome say our Saviour mentions three degrees of fruitfull ground to note a difference betwixt Virgins Widdowes and Married persons Theophylact applies it to Anchorites Monkes and Laickes Christ mentioneth three degrees of fruitfull hearers 1 to note the free disposition of Gods grace who distributes to every one according to his good pleasure 2. to comfort and encourage his Ministers who though they lose much labour in the three bad grounds yet the good ground makes amends in which none are fruitlesse 3. to comfort and strengthen such as have not nor can attaine this hundred fold though their endeavours be true and earnest Christ honours them with the name of good ground Matth. 25.23 Vers. 12. See Luke 19.26 That is that useth well what he hath received Drusius in his proverbs expounds it thus He that hath the gift of faith to him other things also shall be given Vers. 13. Hee here plainely declares why he used a parabolicall kind of teaching because they seeing with their bodily eyes the Miracles of Christ and hearing with their corporall eares his Sermons they did not see nor heare with the eyes and eares of their heart Vers. 19. And understandeth it not Spiritually Then cometh the wicked one That is the Devill this phrase notes a speciall wickednesse God is called by the Prophets in the old Testament the Holy one because he is infinitely and altogether Holy so the Devill because hee hath the most wicked nature is called the wicked one 1. the Devils fell of themselves and made themselves wicked 2. they persist in their wickednesse 1 Iohn 3.8 3. they labour to make others wicked like themselves they are wicked subjectivè and effectivè And catcheth away that which was sown in his heart Catch in our language imports a kind of violence but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full fetcheth it away by violence as the Harpie her meate the ravenous creature the Harpie hath her name from this word Christ useth the word Matth. 11.12 where it is rendred take by force because of the vehement pursuit of their spirit so this shews the extreme eagernesse of satans spirit Vers. 21. Yet hath he not root in himselfe It must bee a rooting of our owne not in opposition to Christ but any other person and not so much inregard of quantity as truth It must have a rooting 1. In the understanding Eph. 4.14 2. Memory 3. The conscience Rom. 14.15 4. In the will Act. 11.23 5. In the affections Eph. 3.17 6. In faith Col. 2.5 For when tribulation or persecution ariseth because of the word he is by and by offended Tribulation is taken largely for any kind of affliction here for such a tribulation as hath something of persecution in it for the word tribulation is often immediate from the hand of God persecution is ever from the hand of man Because of the word Received Offended At this persecution it implies such a distast as puts a stop to a man in the way he is in Vers. 22. This ground in the generall nature of it is thorny thornes are lusts that thrive in the soule so called 1. because they are sponte nascentia spring up naturally in the heart as the others doe in ground 2. teare and wound the soule as thornes the flesh 1 Tim. 6.10 3. in the respect of the end thornes are for fire so lusts either for the fire of the Spirit of God or of the wrath of God And the deceitfulnesse of riches Riches are a great portion of the things of this world the Greeke word rendred deceitfulnesse signifies the drawing one out of his way it notes the deceiving which is under the most cunning disguise of that which is good or true the fairest colour to draw us out of the way Riches are not deceitfull actively as the heart of man Ier. 17.5 or as lust 4 Ephes. 22. but objectivè because they are those things about which we are deceived not as they are possessed and used but as they are 1. coveted 2. trusted to 3. ill imployed Vers. 24. The Kingdome of heaven That is the Gospell because it is the meanes of setting it up Vers. 25. His enemie came and sowed tares among the wheat So long as the Church wandreth in this world Hypocrites and wicked men bee mixed with the good and sincere therefore the godly should arme themselves with patience see 47. v. the mixture of good and evill must be patiently borne untill the end of the world because the true and

some why Christ cursed the figtree though the time of bearing fruit was not come seemes this that it made a glorious shew with leaves and promised much yet performed nothing and so it seemes well to set forth the cursed condition of an hypocrite I rather approve of this Interpretation then that first given in my Annotations there being some just exceptions against it Chap. 23. v. 4. That Exposition in my Annotations Not Ceremonies c. may not seeme so proper perhaps because the Pharisees also thought to be justified by their works and lookt for Christ a temporall King Beza saith it is not to be understood of the corruptions of the word which men altogether ought to avoid but of that externall exaction of the Law in which they are for the most part rigorous who are most indulgent to themselves Matth. 25.1 Then shall the kingdom of heaven be likened unto ten Virgins c. Ten Virgins that is many See Gen. 31.41 Virgins Having respect to the custome of that time Virgins carrying Torches brought home the Bridegroome Vers. 4. The foolish Virgins had only oile in their Lampes an outward profession but not in their Vessells grace in their hearts Vers. 9. Go ye rather to them that sell and buy for your selves This is not a direction but an exprobration Vers. 34. Then shall the King say unto them on the right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Christ perhaps will not use that forme of words but his Sentence will be according to the tenour of them 1. We have a loving invitation or calling of them to himself Come They were now at Christs right hand come neerer to me they loved his appearing and longd for it Come Lord Jesus thy Kingdom come he calls them as a Husband his wife come into my Chamber my bosome 2. The title he gives them ye blessed of my Father That is In relation to what they were in the world this was their condition then though themselves sometimes and others perceived it not blessed of my Father not of the world they began not to be blessed now but appeared to be so 3. The assignation of the reward receive the Kingdom prepared for you Kingdom is the height of all worldly felicity therefore glory is so called Vers. 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink c. They shall not then make any such question it is a Parable and 1. God would have us know that what ever good or bad is done to the Saints Christ counts as done to him 2. The Saints at the last day will not look on any thing that they have done as worthy of Christs taking notice of it Mat. 27.46 Those words in my Annotations Christ spake partly in the Syrian Language should be left out MARKE Chap. 1. Vers. 2. THose words in my Annotations because the Testimonies of two Prophets follow Malachy and Esay should be left out Mar. 3.6 And straightway took counsell with the Herodians against him The Herodians were Sectaries or Hereticks of the Jews which beleeved Herod the 〈◊〉 to be the Messiah or the Christ promised by the Prophets because they saw the Scepter in him to have departed from Judah according to the Oracle Gen. 49.10 Herod greedily ●●ard these flatterers and favoured them therefore he killed the Infants in 〈◊〉 that he might kill Christ that none might be taken for the Messiah to himself Mark 5.5 And alwaies night and day he was in the memories and in the Torches The Jews had their Sepulchres not in their Cities but in the fields out of their Cities like to Chambers which might receive many men See Esay 65.4 Both their publike and private Sepulchres were ordinarily out of the City Josh. 24.30 we read that it was granted to their Kings or some of their chiefe men and such as had deserved well of the Commonwealth to have their Sepulchers within their Cities 1 Kings 2.10 and 11.43 This custome they had to bury the dead out of their Cities left the aire corrupted with the stench of their Carkasses should hurt the living and that their gastly looks might be removed far from them By the touching also of the Tombs Carcasses legall uncleanness was contracted and therfore the Jews thought fit to remove the occasion of this by having their Sepulchres out of the City Mark 5.11 A great heard of Swine feeding It is enquired whose Swine these were Menochius saith it is most probable they were the Gentiles for Jos●p●us l. 7. 〈◊〉 saith Gadara is an Ethnicke City in Religion It is not likely saith he that the Magistrates of the Jews would suffer those of their own Nation to nourish heards of Swine since these Creatures were condemned by their Law and held to be uncleane Levit. 11.7 and it was not lawfull to eate them Neither doth that favour the contrary opinion saith he which is spoken of the prodigall Son Luk. 15.15 that he fed swine for that is a parabolicall not historicall Narration and if it were historicall it would not make for it for the Prodigall went into a far Country that is out of the limits of Judaea where no law forbad them to have Swine and there kept Swine Chap. 9.49 For every one shall be salted with salt viz. With the salt of tribulation by which the Elect are proved and with the salt of wisdome with which they direct their actions and affections according to the rule of Gods Law Vers. 50. Have salt in your selves and have peace one with another By salt is meant as Chemnitius and others observe sincere doctrine and Discipline whereby the people of God are seasoned and kept from the putrefaction of sin and errour this salt is so to be sprinkled as that if it be possible it may have peace joyned with it LUKE Chap. 1. ver 1. Fully perswaded of so it should be in my Annotations so Esrey hath it But though we say in Latine hoc mihi persuasum est yet in English not the thing but the person is said to be perswaded See Rom. 14.14 Chap. 2.4 Whence should be left out in my Annotations and the words following run thus Christ was called by the Jews a Galilean and Nazarite because he lived there Mat. 2. ult Chap. 2.8 Shepheards abiding in the field watching over their flock by night That which Souldiers were wont to do in War by reason of Enemies that Shepheards were wont to do by reason of wild beasts or theeves watch in their turnes The night was divided according to their military Discipline into foure watches that the Souldiers which could not watch all the night might watch the fourth part of it that is three hours and that some still might be ready to relieve those who were oppressed with labour or sleep This space of three