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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	fire_n	set_v	tongue_n	3,652	5	9.4006	5	false

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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

distinction of a carnall believer from a Pagan or because it is the first article of our faith The Divels acknowledge four articles of our faith Matth. 8.29 1 They acknowledge God 2. Christ 3. the day of judgement 4. that they shall be tormented then Tremble They quiver and shake as when mens teeth chatter in their head in extreame cold The Greek word signifies properly the roaring of the Sea From thence saith Eustathius it is translated to the hideous clashing of Armour in the battell The word seemeth to imply an extream feare which causeth not onely trembling but also a roaring and shriking out Marke 6.49 Acts 16.29 Vers. 21. Was not Abraham our Father justified by works See V. 25. That is their faith was by their works justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true believers indeed truly righteous before God and not so in shew and profession onely It is not meant of the justification of his person before God but of the faith of his person before men The true meaning is Abraham was justified by works that is he testified by his works that he was by faith justified in the sight of God The Papists adde unto the Text 1. a false glosse by works of the Law 2. A false distinction saying that they justifie as causes Vers. 22. Seest thou how faith wrought with his works Faith professed as vers 24. did cooperate either to or with his works that is either faith with other graces did cooperate to the bringing forth of his workes or else it cooperated with his workes not to justifie him before God but to manifest and approve his righteousnesse And by works was faith made perfect Not that works doe perfect faith but faith whilst it brings forth good workes doth manifest how perfect it is as 2 Cor. 12.9 See Beza Vers. 26. For as the body without the Spirit is dead so faith without works is dead also Either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that faith that is without workes which are as it were the breathing of a lively faith is judged to be dead If by faith we understand faith professed or the profession of faith as elsewhere in this Chapter and Act. 14.22 Rom. 1.8 then we may understand the similitude thus as the the body of man without the spirit that is the soule is dead so is the profession of faith without a godly life CHAP. III. Vers. 1. MY brethren be not many Masters Or teachers multi Doctores Beza Let not private persons take upon them to become instructers of others So Mr. Perkins rather censurers Dr. Hall in his Paraphrase takes it in both senses My brethren doe not ambitiously affect the title of the Authors and leaders of factions drawing Disciples after you neither be ye rigid and uncharitable censurers of others See à Lapide Knowing that we shall receive the greater condemnation That is by censuring and judging of others we shall receive the greater judgement Vers. 2. For in many things we offend all The Apostle puts himselfe into the number and speaketh it of those that were sanctified at least in his esteeme and in the judgement of charity We offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur impingimus we stumble all A Metaphor from Travellers walking on stony or slippery ground The Apostle speaks not of the singular individuall acts but of the divers sorts of sinne Quandoque bonus dormitat Homerus And setleth on fire the whole course or wheele of nature He compares the course of mans life with a wheele Calvin That is the whole man a mans own tongue fires himselfe and all others like the Sunne when it is out of order and course sets all on fire And is set on fire of Hell That is the hell of thy nature say some by the Divell saith Estius so called by a Metonymie Vers. 8. But the tongue can no man tame This is wilder then the wildest beast Vers. 15. Divelish Or full of Devils The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat plenitudinem Because fleshly wisdome aimes at Satans end viz. to keep a man in an unregenerate estate The wisdome which is proper to Divels or as Piscator will have it which is inspired by Divels or evill spirits Vers. 16. Confusion The Vulgar renders it inconstancy and so it sometimes signifies Calvin and Erasmus pertubation some tumult tumulinatio Beza others otherwise Vers. 17. Without hypocrisie Great censurers are commonly great hypocrites CHAP. IV. Vers. 1. FRom whence come wars Not by the Sword or Armies but their tongue and heart warres by reason of the difference of affections Chap. 3.14 4.5.11 The Greeke word properly signifies quarrels in which much blood is shed and fightings or brawlings is is rendred strifes 2 Tim. 2.23 Among you being brethren and scattered brethren Iames 1.1 Come they no● ben● even of your lusts That is the root the Divell may increase them The Greek word may be translated pleasures or delights We must understand lusts in generall all kind of lusts That warre in your Members 1. Bello externo when the whole carnall part fights against the whole Spirituall part Rom. 7.23 Gal. 5.17.2 Bello civili interno when one lust warres against another as in carnall men Vers. 3. Because ye aske amisse Neither suitably to Gods mind nor agreeably to his end Vers. 4. Ye adulerers and adulteresses because of the running out of the heart to any creature inordinately Know ye not This word hath an Emphasis and pricks sharply as if he should say what are you so ignorant or doe you not consider The friendship of the world is enmity with God both actively and passively for it both makes us hate God and it makes God hate us Vers. 6. But he gives more grace That is the Scriptures offer grace and ability to doe more then nature can so some rather as Calvin to overcome our lusts and bring them into order God resisteth the proud Sets himselfe in battell array against him as the Greeke word emphatically signifies Vers. 7. Submit your selves wholy to God The Greeke word translated submit is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is place under subcolleco See Rom. 13.1 Ephes. 5.22 Vers. 8. Draw nigh to God We have been enemies to God farre off from him now we must approach to him and seek to

at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quàm humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is lik●nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they

away heavenly doctrine embraced earthly and Hereticall doctrines And to him was given the key of the bottomlesse pit Vers. 2. And there arose a smoke out of the pit as the smoake of a great furnace and the sunne and the aire were darkened As it were a certaine cloud night of errours the sun and aire are said to be darkened by this smoke because this cloud of errours and superstitions was largely spread over al things By the sun Aquinas understands the Doctors to whom it belongs to inlighten others by the Aire the Church spread farre and largely which borrowes its light else-where from the Doctors Dionysius Carthusianus understands by the Sun the prelates by the aire the people Vers. 3. And there came out of the smoke locusts upon the earth Those orders and number of religious people viz. Fryers and Monkes which have been the followers and Patrones of errours And unto them was given power as the Scorpions of the earth have power Scorpions are of the nature of Serpents God usually expresseth all deceivers of his people by serpents because the Devill deceived our first Parents by a Serpent The Scorpion is one of the insecta divided in the body which hath five armes forke toothed Of all creeping things that are poysonfull the sting thereof is most cruell and grievous as Plinie speaketh It is of a very angry nature and there is a verbe in the Greek tongue taken from a Scorpion signifying to exasperate and to provoke like a Scorpion Vers. 7. And the shapes of the locusts were like unto horses prepared unto battell and on their heads were as it were Crownes like gold and their faces were as the faces of men Mr Mede saith the Saracens and Turkes invading the Romane Empire are called locusts for their multitude See Judg. 7.12 Others say that the Teachers of Popery are here resembled to Locusts their faces were like men their Doctrine in shew hath no terrour in it 2. They have the haire of women vers 8. their Doctrine hath many enticements to allure men to the liking of it and to provoke unto spirituall fornication And their teeth were as the teeth of Lyons A symbole 1. Of cruelty Joel 1.6 2. Of insatiable covetousnesse Those which they cannot allure with their faire speeches they terrifie with threatnings and the faggot Vers. 10. There were stings in their tailes Their Doctrine in the end will intollerably torment the Conscience of them that receive it Vers. 11. And they had a King over them The Pope over the Friers and Monks who glories in the title of the Head of the Church But none ever acknowledged Arrius Luther or Calvin for their King though the Rhemists so interpret it This Star and this Angell of the bottomlesse pit is a destroyer as the Pope draws infinite number of soules to hell with him Si Papa multa millia hominum mittat in infernum nemo ei dicet Quid facis Whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon In both Languages the Destroyer because a destroyer both unto the Jews and Gentiles The Hebrew word signifieth destruction a metonymie of the effect for the Destroyer The Devill or the Pope which you will saith Deut. Pareus Brightman and Forbes interpret it of the Devill Vers. 18. By these three was the third part of men killed In allusion to the Romans say some who conquered the third part of the world CHAP. X. IOhn having before prophesied of many mischiefes to befall the Church by Antichrist and the Turkes both conspiring against it in this Chapter he brings Christ in a vision for the comfort of the Church thus described Vers. 1. And I saw another mighty Angell Protector of his Church the Angell of the Covenant our great Mediatour Come down from heaven To make himselfe better known and nearer to his Church Cloathed with a cloud Not only in our humane nature clouding and vailing his Deity but still obscured by the world And a rainebow was upon his head a signe of reconciliation an assurance that he will remember his Covenant Gen. 9.15 See ch 4. v. 3. And his face was as it were the Sun Shining as in his Transfiguration to his Church And his feet as pillars For strength Of fire To consume the enemies as chaffe and stubble Vers. 2. And he had in his right hand a little booke open That is the Bible saith Deut the Revelation Gerha●d Christ opens it to the world and holds it open though Antichrist would shut up the truth and did a long time And he set his right hand upon the Sea and his left foot on the Earth To note the subjection of the Sea and Earth and all Creatures to him Ponere pedem alicubi est possessionem dominium sibi vendicare Gerh. Vers. 3. And cried with a loud voice as when a Lyon roareth That is manifests his wrath against the Tyrants and Antichrist Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Lions but that difference is not perpetuall saith Gerhard Vers. 5. And the Angell That is Christ the Angell of the Covenant Lifted up his hand to heaven According to the ancient solemne manner of those that sweare Therefore to lift up the hand is often put for to sweare Gen. 14.22 Numb 14.30 Ezek. 20.5 Vers. 6. He sweares that time or delay shall be no longer Some thinke he speakes of time absolutely no more time at all rather time no more to the Romane Monarchy to Antichrist and the Devill Vers. 7. The mistery of God should be finished That is say some Gods secret in saving the Gentiles Ephes. 3.6 and Jews Rom. 11.25 viz. In the seventh Trumpet saith Dr Taylor an end shall be of the tyranny of Antichrist and the Church shall obtaine happy daies Vers. 9. Take it and eate it up That is Read it over earnestly know it exactly so Tully called Cato Helluonem librorum because he did greedily read them and could not be satisfied with reading Vers. 10. And I ate it That is by study and meditation digested and setled it in his heart Vers. 11. Thou must prophesie againe before many Peoples and Nations and Tongues and Kings That is before the time of fulfilling of all things this Booke of the Revelation shall be made as cleare as if John were come to Prophesie againe before men CHAP. XI Vers. 1. ANd there was given me a reed like unto a rod and the Angell stood saying Rise and measure the Temple of God The reed here is the Word of God which is the most perfect rule of faith and Ecclesiasticall Discipline The measuring of the Temple signifieth the measuring of the Church as it appeares by comparing this Prophecie with that Ezek. 40.41 to which he alludes Vers. 2. For it is given unto the Gentiles That is men of Gentile-like prophaneness and