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 ...

MATTHEW. Chap. 2. verse 1, 2.

THE Papists affirme three things of the wise men. 1. That they were Kings.* 1.1 2. That they were three. 3. That their names were Gaspar, Melchior, and Baltasar. But there is no ground in the Scripture for any of these opinions.

Matth. 3.11. Whose shooes I am not worthy to beare] Or unloose, as Marke 1.7. The Baptist saith, he is not worthy to loose or take away our Saviours shoes, that is, to be his Disciple, for by Maimonie in the Title of learning the Law. ch. 5. we learne, that the Disciples of the Jews Doctors, were to doe that service for their Masters. Mr. Thorn∣dikes discourse of the right of the Church in a Christian State. ch. 2.

Matth. 4.3. Since thou seest thy selfe to be forsaken of God, &c. Perkins there in the Margent should be set higher to the former note, and Calvin to that, though those words are no good sense, for how should he that is forsaken of God, be able to doe such a Miracle. Rather thus, if thou hast such neer relation to God, now that thou standst in need of bread and hast none at hand, command, &c.

Matth. 5.18. Iota] The Syriack hath Iod, and so it is likely (saith * 1.2 Menochius) Christ said, as speaking to the Hebrewes, amongst which Iod is the least of the letters: but the Greek interpreter put for it some thing like that it might be understood of the Graecians

Matth. 6.2. Doe not sound a trumpet before thee] Because those fasts were solemni∣zed in the streete with sound of trumpet.* 1.3 Thorndikes discourse of the right of the Church in a christian State. ch. 4.

Matth. 8.12. Gnashing] In Greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a shaking or chattering of the teeth, such as is in those which are taken with the fit of an ague.* 1.4

Matth. 9.15. Can the children of the bride-Chamber mourne] By which he understands the Apostles, and alludes to the custome of their weddings;* 1.5 many were wont on the wedding day to attend on the bridegroome, and bring him home, that the frequency of friends and companions might adde to the dignity and cherefullnesse of the Marriage.

Matth. 10.2. Instead of the Etymologies of some of the Names of the twelve A∣postles there, take these as more genuine and proper from Caninius his loci Novi Testa∣menti. Philip Warlike who is delighted with horses. Bartholomew the son of Thalmai. Thomas a twinne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, as the Evangelist interpets it: Iames a supplanter, Matthew the gift of God, in Greeke Theodorus, that of Bartholomew there being a Greeke name, Marke 3.16. (though some hold so) is not proper.

* 1.6Matth. 11.14. This is Elias which was for to come] Christ the best interpreter of Scripture, expounds here what is meant by Eliah, Mal. 4.5. viz. Iohn Baptist, who is called there Eliah, for the great similitude that was betweene them. They had the same girdle and raiment. Eliah offended Iesabel with his liberty of reproving; and Iohn Baptist Herodias, both dwelt in the desert, both were inspired by God.

* 1.7Vers. 25. At that time Iesus answered and said] Here and in other places of the Gos∣pell it is said, that Jesus answered, where notwithstanding it appeareth not by any circumstance of Scripture, that any had spoke unto him: I take this terme not for a bare Hebraisme, but indeed for a proposall relative to another. Now many which opened not their mouth in the presence of Jesus Christ; ceased not to speake in the presence of their heart, but their thoughts being knowne to him, hee answered the subject of their thoughts, D'Espaigne of Popular errours, §. 4. c. 3.

Vers. 28. Those words in my Annotations, p. 31. therefore not said take away but rest from the foure first should be left out.

Chap. 12. v. 43, 44. The Holy Ghost would teach these particulars. 1. Where ever Christ comes by the Gospell to a people, hee finds the Devill dwelling in them. 2. His intention is to cast him out. 3. He is cast out in many. 4. He being thus cast out, the house is swept from many common corruptions, and adorned with many common gra∣ces. 5. The Devill will after try, whether they have indeed received Christ by faith. 6. Else the common gifts will rather incourage him. 7. When he returns againe, he returnes with seven worse Spirits, there will be more hope of a prophane person, then one which hath such common workes.

Chap. 14. v. 6. But when Herods birth-day was kept] The ancients were wont with feasting to celebrate their birth-day, which custome the Hebrewes followed. Ierome on this place inveighes sharply against it:* 1.8 Nullum alium invenimus observasse diem natalis sui, nisi Herodem & Pharaonem: ut quorum erat par impietas, esset & una solennitas.

* 1.9Chap. 16. v. 19. Those words upon that place in the booke, this is not Peters key, but the Popes pick lock, should be out.

An expression manifestly borrowed from Esay 22.23. Whence our Lord, Apoc. 3.7. is said to have the key of David, that is, of the house of David, whereby the Apostles under our Lord are made Stewards of the Church, as Eliakim of the Court, to admit and exclude whom he pleased. Mr Thorndike.

Chap. 18.7. Let him bee unto thee as a heathen and a Publicane] Not as if the Hea∣thens could bee excommunicate the Synagogue,* 1.10 who never were of it, or as if the Jewes then durst excommunicate Publicans and Gentiles, it was proper for our Lord to signifie, how he would have Christians to use the excommunicate, there being no reason why hee can be thought by these words to regulate the conversation of the Jewes, in that estate, so long as the Law stood, but to give his Church rules to last till the worlds end. Thorndikes discourse of the right of a Church in a Christian State. Chap. 1.

Ve. 20. Where two or three are gathered together in my name, there am I in the midst of them By the rules of the Synagogue, under ten that are of yeares there is no congregation. Be∣fore that number of such as are come to yeares be present, they goe not to prayers. But our Lord intending to free his Church of all rules that might abridge the privi∣ledges of it,* 1.11 knowing that occasions might fall out to diminish the number of his people that desired to assemble, assureth them of his presence in the midst of them, where the least number agree in the things which they desire at his hands.

Chap. 21.19. Let no fruite grow on thee hence forward for ever] Let that which is thy fault be thy punishment, thou bearest no fruite at all; whereas the nature of thy kind is ever to have one fruite, one under another, alwayes some though not in a full ma∣turity,

since therefore thou bearest no fruite at all, never maist thou more beare any fruite. Dr Hals Paraphrase.

The reason (say 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 promi∣sed 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,* 1.12 but of that exter∣nall exaction of the Law in which they are for the most part rigorous who are most in∣dulgent to themselves.

Matth. 25.1. Then shall the kingdom of heaven be likened unto ten Virgins, &c.] Ten Vir∣gins, that is, many; See Gen. 31.41.* 1.13 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 professi∣on, 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 Fa∣ther 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 que∣stion; 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.

Notes

• * 1.1

  Whitaker a∣gainst Rainolds Trium Regum incipit pudere Papistas, si qui sunt paulò Cordatiores. Canus relinquit in medio, fuerintne verè reges an non fuerint: negans eos qui asserunt niti historiae quam nullam probatam habuerint, sed probabilibus tantum Coniecturis nonnullis. Chamier tomo secundo. l. 16. c. 1.
• * 1.2

  In loc. p. 12. in the margent of my Anno∣tations, there is Ioth pro Iod.
• * 1.3

  Quod in hypo∣critas dictum, qui plus specta∣toris gloriola, quam ipsius benefacti conscientia, delectabantur. Elegantissimè verò Salvator respexit ad morem triumphatorum, Tragae∣dorum ac Comaedorum. In triumphatorum enim & histrionum ingressu, tubis canebatur ut omnes oculis & auribus at∣tenderent. Nam & hoc loco, quasi Tragaediam aut Comaediam aliquam Pharisaeorum, Christus inducit: &, observante Schotto, fabularum actores seu histriones qui personati, & cum larva prodibant, à Graecis dicti sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dilh. elect. l. 1. c. 2.
• * 1.4

  Menoch. in loc.
• * 1.5

  Filij Sponsi] Gracè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est au∣tem Gracè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Conclave, seu thalamus nuptialis. Itaque significatur hac phrasi amici ac socij qui familiarius adhiben∣tur, & qui ad ipsum thalamum sponsos deducunt. Hi autem socij nominatim eligebantur & vocabantur ferè ab ipsis sponsis ut sibi adessent, & Conviviis etiam alijsque hilaritatis significationibus quae exhibebantur, interessent. Vide Iudic. 14.11. Matth. 22.14. Apoc. 19.19. Menochius de Repub. Heb. l. 3. c. 21.
• * 1.6

  Cunaeus de Repub. Heb. l. 3. c. 7.
• * 1.7

  Respondens Iesus, id est, subiungens, vel fari or sus. Verbum enim Hebraicum ha∣nah, non so∣lum significat respondere in∣terroganti, sed etiam usurpatur cum quis nulla praemissa interrogatione sermonem Exorditur. Menochius in loc.
• * 1.8

  Gen. 40.20.
• * 1.9

  There is a key of royalty or Supreme au∣thority committed to Christ onely. 2. A key of subordinate power, or charity, given to men.
• * 1.10

  Eum vitabis ut vitantur ethnici & pub∣licani. Allu∣dit enim ad morem Judae∣orum, qui à Consuetudine ethnicorum. & publicanorum, quos pro publicis peccatoribus habebant, abstinebant. Menochius in loc.
• * 1.11

  Thornedikes Service of God at Religi∣ous assemblies. c 6.
• * 1.12

  Vide Calvinum
• * 1.13

  Videntur hae virgines quae faces praefere∣bant sponsae so∣ciae fuisse, quem∣admodum etiam viris socii quidam nuptiarum eo tempore dari consueverant. Lampadum verò ac facularum nocturnarum opportuna in nup∣tiis mentio, non solùm quia ad dispellendas tenebras noctemque vincendam erant necessariae, sed etiam quia boni ominis fuisse videntur ac foecunditatem novae nuptae portendisse. Nemo enim nescit satis frequenti Scripturarum phrasi lucernae nomine filios significari, Psal. 131.17. 3 Reg. 11.30. 4 Reg. 18.19. Porro quod attinet ad vespertinum aut nocturnum tempus, video etiam apud Romanos eundem morem viguisse, ut sole deficiente, atque stellis jam micantibus sponsae deduce∣rentur.

  Menoch. de Repub. Heb. l. 3. c. 21. Nuptiale convivium & sponsorum deductio intendentibus se tenebris fieri solita, que scilicet tempore illo aevo passim caenabant Id. ibid.