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. XVIII.

Vers. 1. WHO is greatest in the Kingdom of Heaven] In the Church. It is called the kingdome of Heaven, 1. Because the King which injoyes this kingdome is heavenly. 2. Because his seat is in heaven, thence he reignes, thence he exerciseth his power. 3. Because his Subjects after they are admitted into this kingdome, are heaven∣ly and spirituall. 4. The certaine seat of the subjects of this kingdome is in heaven. 5. Because the government is wholly heavenly and Spirituall.

Vers. 2. And Jesus called a little child unto him] Some think, but without probability, that this child was that famous Ignatius, who was Christs Martyr under Traiane.* 1.1

Vers. 3. Except ye be converted and become as a little child] Two things are required of them that would enter into this kingdome. First, To become as little children, that is,* 1.2 in humility, meeknesse, and freedome from pride and disdaine; the child of a Prince will without disdaine associate himselfe with a poore mans childe.

Secondly, we must be coverted and regenerate by the Spirit of God, Iohn 3.3. Mr. Perkins.

Vers. 5. And who to shall receive one such little child in my name, receiveth me] The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly notes hospitality, here is taken for all kind of benefits, as Act. 21.17. compar'd with Marke 9.41.

Vers. 6. That place may be understood of men of yeares, who if they have contrite and humbled hearts,* 1.3 are little ones believing in Christ.

It was a custome (saith Ierome) amongst the ancient Hebrewes, that he which had committed any hainous crime (if he had been taken) should be tyed to a great stone, and so cast into the deepe, but Grotius denyes that there was such a custome among the Jewes,* 1.4 seeing there is no mention of it in the Law, and there were onely foure pu∣nishments used by them, viz. fire, stoning, sword, and strangling, therefore this kind of speaking, came rather from the Syrians their neighbours.

A milstone were hanged about his neck] A huge milstone such as an Asse | 1.5 can but turne about, as the word imports, Perkins. And as the Syriacke and Latine interpreters under∣stand it.

And that he were drown'd in the depth of the Sea] The words in the Greek are word for word, in the middle of the Sea, where the Sea is deepest. Vide Scultet. observat. in Matth. c. 52.

Vers. 7. Wo to the world because of offences] This is vaedolentis, as if a Physitian should say, wo to that man from this sicknesse, so Christ saith, wo to the world, because the scandales in it shall be very vulgar and usuall.

But wo to that man by whom the offence cometh] This is a vae indignantis, and of one de∣nouncing punishment,* 1.6 the hainousnes of whose punishment by a comparison he sets be∣fore their eyes. Among the foure kinds of punishments used by the Jewes, they reckon this as the most hainous, because they were judged unworthy either to behold the Sun, or injoy againe the benefit of the Ayre.

Vers. 8, 9. That is, our evill concupiscence, fornication, uncleanesse, wrath and ambition. Matth. 5.29, 30. Col. 3.5.

Vers. 10. Take heed that yee despise not one of these little ones] By little ones he meaneth, young Infants which are within the Covenant,* 1.7 or others which are like to young infants in simplicity and innocency of life, and humility.

Both little in christianity, and little in yeares, Babes and Sucklings, Angels are their rockers, Kings Sonnes must have their guard. Dike.

Do alwayes behold the face of my Father, which is in heaven] That phrase implieth onely, they are in a ministeriall ready way, to be at the Lords appointment for any service.

Vers. 12. Christ would shew that a good teacher must labour no lesse to recover what is lost,* 1.8 than to preserve what he hath under his hand.

Vers. 15. If thy Brother shall trespasse against thee] Do thee any wrong, or else sinne against God, & thou be privy to it (for that sin may be said to be against a man where∣to he is privy, though the wrong be not against him, because there is an offence given unto him.) then tell him] That is, correct & admonish him privately. Christ setteth down three degrees of brotherly correction.* 1.9 1. That he which hath sinned should be admo∣nished privatly. 2. If he shew any token of stubbornesse, that he be againe admoni∣shed before witnesses, the 3^d is, if he prevaile nothing this way, that he be delivered to the publike judgement of the Church.

Vers. 16. In the mouth of two or three witnesses] Not of one but of two or three, there∣fore the person offended is a witnesse.

Vers. 17. Tell it unto the Church] This power and Jurisdiction was with them which were the Chiefe rulers of the Synagogue,* 1.10 Mark. 5.22. and an example of this custome is extant, Iohn 9.22. and 12.42. and 16.2. This punishment with the Jewes was like excommunication with us; the Church] not the Pope, as Papists say, tell the Church, that

is, many. Theoph. that is, tell the Governours thereof. Chrysost. Our Saviour riseth in his speech from private admonition, to admonition before two or three, and from them to the Church.

Heathen] Not so well translated; we in our English, call Heathens such as know not God, as Mahumetanes; rather one of the Nations, that is, not of the Jewes; and the o∣ther word may better (say some) be translated a customer.

As an Heathen] Let one that is excommunicated by the Church, be esteemed of thee as if he were some Heathen or Publican, that is, a stranger from the Church, and not belonging to it. Piscator.

Vers. 18. Whatsoever ye shall bind on earth, &c.] By the context it appeares that our Saviour speakes of Church-censures, for having said, v. 17. if any would not heare the Church (that is, the admonition of the Church) let him be as an Heathen or Publican (that is, excommunicated, cast out from the society of the faithfull) to ratifie the Church-censure in this case he addeth verily, &c. that is, whosoever shall be (justly) excom∣municated on earth, shall bee held excommunicated also in heaven, and whosoever shall be (justly) absolved on earth, shall also be absolved in Heaven.

The same words that are in the 16. v. but in a divers sence; there his purpose was to confirme the authority of doctrine, and he speakes of the word preached, here of pub∣licke censure and discipline, the meaning is, whosoever having committed a sinne doth humbly acknowledge his fault obtaines pardon.

The power of binding and loosing is that authority given by God to his Church on earth, whereby it pardoneth, or retaineth unpardoned, the sinnes of men.* 1.11

Vers. 19. Agree] Greeke, sing one song, make a harmonie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.12

Vers. 20. Where two or three are gathered together] See 1 Cor. 5.4.* 1.13 Those which assem∣ble together to handle those things which belong to the glory of God, may comfort themselves with this promise of his gracious presence. To be gathered together in the name of Christ, is no other thing but to meete for a pious and just cause, to propound to our selves the will of Christ in our meetings, to aime at nothing else but Gods glory and the good of the Church, the same with that in the 19. chap. verse 29. for Christ and his profession.

Vers. 21. and 22. As if he should have said, Master,* 1.14 how often wouldst thou have us receive them into favour that offend us? Christ saith, there should be no end of forgi∣ving, but as often as the sinner repenteth. The Lord confirmeth this doctrine with a most fit parable, the summe whereof is this, that they which will not be brought to for∣give the offences of their brethren, doe very ill provide for themselves, for they shall find God as hard to bee intreated towards them. The similitude consisteth especially in three points, for the Master is set against the servant, a Great summe against a small, singular Clemency to extreme cruelty. For what are we if we be compared with God, and what summe is every one of us indebted towards him, lastly how light are the of∣fences of our brethren to us, if our obligation to God be considered?

Vers. 23. As if Christ should have said, the case between God and man, in respect of the soule and the estate of spirituall life, is like to that between a civill earthly Master and his servants, in respect of mony and the businesse of this present life.

Vers. 25. God doth not alwayes shew his rigour unto us at the first, nay he prevent∣eth us with his free goodnesse, but he onely teacheth what would become of us, if God should use us, as in justice he might.

Vers. 26. And I will pay thee all] Object. Therefore we our selves may pay our owne debts.

Sol. 1. It is a Parable, and that is not the maine scope. 2. Feare forced the servant to promise more than he was able to performe.

Vers. 32. and 34. The Schoole-men observe hence, peccata remissa redire, that sinnes being pardoned returne. The scope of the Parable (which is the right key to open it) is not to shew, that God will remember sinnes pardoned for new ones committed, but to manifest, that forgivenesse of others is a necessary qualification to be forgiven by

God, and that we may not beleeve God will forgive us, unlesse we forgive others; and this is cleare by the conclusion, v. 35.

The Papists would draw Purgatory fire out of the adverb untill, but it is evident that Christ speaketh here of eternall death, and not of any temporall punishment, where∣by he should satisfie the judgement of God. Calvin.

Notes

• * 1.1

  Beza.
• * 1.2

  Non videntur intellixisse reg∣num illud spi∣rituale & coe∣leste Christi, sed regnum terrenum & temporale Messiae, quale expectabant & animo concipiebant tum temporis Iudaei. Cameron.
• * 1.3

  Psal. 131.
• * 1.4

  D••u. observat. Sac. l. 3. c. 23. & citat Hieron. in loc.
• | 1.5

  Mola asinaria cui viz. agi∣tandae afini ad∣hibebantur. Beza in. 9. Marc. 42. Hilary, Iansen. vide Grotium.
• * 1.6

  Polyc. Lyser.
• * 1.7

  Mr. Perkins: see Dr. Pride∣aux his Ser∣mon on this verse.
• * 1.8

  Calvin.
• * 1.9

  Perkins.
• * 1.10

  It is a foule errour (as Be∣za in loc. thinks) to say the whole multitude is here comprized. Christus non ibi de doctrina sed de censuris tantum ecclesiasticis loquitur, & loci sensus hic est, Si quisquam, qui in fratrem peccaverit, eumque injuria aliqua affecerit, post unam & alteram privatam increpationem ad ecclesiam delatus, ejus monitis non obtemperaverit, eìusque censurae non paruerit: is excommunicetur. Whitakerus de ecclesia.
• * 1.11

  Perkins.
• * 1.12

  Translatio est à corpore ad animum, nam de voce & cantu propriè id dicitur. Beza. in loc.
• * 1.13

  Piscator Christus hic nullam mentio∣nem facit vel concilij gene∣ralis vel non er∣randi, nam duo aut tres non fa∣ciunt generale concilium. Calvinus. Et si Christus sit in medio eorum qui in suo nomine congregantur, non sequitur illos non errare. Whi∣tak. de concil.
• * 1.14

  Septuagies septies, id est, quadringentis nonaginta vi∣cibus. Hieron. Septenarius numerus est septuagies mul∣tiplicandus qui conficiat numerum 490. Polyc. Lyser.