Annotations Upon the New Testament

The Gospel according to S ^t MATTHEW. CHAP. I.

T HE word Translated Gospel in Classical Authors signifies, first, Glad Tidings, or tidings of some good. 1 Sam. 4.10. and 18.24, 26, 27. Secondly, a reward given to him which brings gladsome news. Thirdly, Sacrifice or thanks offered to God for some acceptable thing. In the Scriptures of the New Teastament it signifies, First, the history of those things which Jesus both did and taught, Mar. 1.1. Mat. 26.3. Secondly, Preaching or publishing of the doctrine of Salvation. 1 Cor. 9.14. 2 Cor. 8.18. Rom. 2.16. Thirdly, The glad tidings of Salvation in and through Jesus Christ, Isa. 40.9. and 52.7. and 61.1. Rom. 10.15.

〈 in non-Latin alphabet 〉 , signifies a gift or tribute due for good tidings, whether as an offering to the God's, the Authors, or as a reward to men, the messengers and bringers. M. Mede. See more there. 1 Cor. 9.14.

Matthew is the first of the Evangelists, because he wrote first, the others Mark, Luke, and John follow likewise according to the order of time in which they wrote.

Matthew proceeds in this manner: First, he describes the Nativity of Christ. Secondly, his Baptism. Thirdly, his Temptation. Fourthly, his Doctrine. Fifthly, his Miracles. Sixthly, his Passion. Seventhly, his Resurrection and Ascension.

Matthew and Luke agree; First, In their general scope, which is to show that Christ is the true Messias coming from Abraham and David. Secondly, In the subject matter or argument, which is to draw Christ's Genealogy. Thirdly, In the persons of the first fourteen generations from Abraham to David, for the same persons altogether are rehearsed by both the Evangelists.

They differ; First, In the form of the series, Matthew proceeds by descending, Luke by ascending; Matthew includes their generations in certain classes and generations, but not Luke. Secondly, In the Head or original which Matthew makes in Abraham, Luke in Adam or God. Thirdly, in the Order of the description, Matthew praeposeth the genealogy to the conception and birth of Christ, Luke postposeth it.

VERSE I.

THe Book ] This first word of the first Evangelist, is a Greek word, but in signification Hebrew. It is taken after the manner of the Hebrews, who Gen. 5.1. have Sepher tholedoth, the book of the generation, that is, a catalogue or reckoning up, but Moses speaks of the catalogue of the generation of Adam, Matthew of the book of the generation of Jesus : so that generation is taken there actively, for them which Adam begot, that is, his posterity; here passively, for those of which Christ is begotten, that is, for the Ancestors of Christ.

Jesus ] The name in Greek and Latin, imitateth the Syriac Ieshuang, it signifieth a Savior, as the Angel explains it. v. 21. To save sinners was the main design of Christ's coming into the world. He is first the alone Savior, Acts 4.12. there is an utter inability in any other to save. Secondly, the Almighty Savior, able to save. Isaiah 63. Heb. 7.25. Thirdly, it is his peculiar office to save those which were appointed him of his Father. Fourthly, it is for his glory that the Father hath made him a Savior, John 5.22.24.

Christ ] It is a Greek word, and signifieth anointed, and comprehends in it all his Offices of Prophet, Priest, and King, they being all anointed: He is called 〈 in non-Latin alphabet 〉 the anointed, by an excellency, 1 John 41. and 4.42.

Who is the son of David, the son of Abraham ] These words may be taken two ways; first, this may be the sense, the son of David, which was the son of Abraham : Or thus, the son of David and Abraham, the conjunction and being understood, and the sense then is, that Christ was the son of both. Jansen likes the former better.

Matthew calls Christ the son of David and Abraham. 1 Because the most special and frequent promises concerning the Messiah were made to Abraham and David, begun to Abraham, Gen. 12.2, 3. repeated and confirmed to David. Psal. 89.29. 2 Because these two were most in the esteem and speech of the Jew • s, as men excelling among the rest, one among the Patriarchs, the other among the Kings. 3 Because the Messias among the Jews was thought to be the seed of Abraham and the son of David according to the promises.

He premiseth David before Abraham, First because it is solemn in the contexture of genealogies to ascend from the nearer to the more remote, as Luke doth c. 3. Secondly, for the better coherence of this verse with the other following, & Maldonado observeth that it is usual with the Hebrews to postpose that from which they will begin what follows, as in 1 Gen. 1. Thirdly, because indeed Christ was not the son of Abraham but by David, and of him first and nearer than the other.

Vers. 5. All the women in Christ's Genealogy except his most holy Mother, have a mark of infamy upon them, Tamar, verse. 3. with whom Judas her Father in law had committed incest, Gen. 38.18. Secondly, Rachab, verse. 5. who was a common strumpet, Heb. 11.31. Thirdly, Ruth, verse 5. she came of Moab, whom Lot begat of his own daughter, Gen. 19.37. Fourthly, Uriah's wife, verse 6. with whom David committed adultery, and for whom he was so plagued of God, 1 Sam. 12.9, 10.

Vers. 6. David the King ] Only David is adorned with this Elogie, because in his person God propounded a type of the Messiah to come. Calvin. Because a promise of a perpetual kingdom was made to him, 2 King. 7.12. Maldonado.

David is here called the King, because he was the first King in the genealogy of Christ, and because he was the first King among the people of Israel, in whose seed the Kingdom long continued. Jan sen. comment. in concord Evang.

Vers. 8. Joram begat Ozias ] It is manifest from 2 King. 8.24. and 11.2. 1 Chron. 3.11, 12. that Joram begat Ahaziah, Ahaziah Ioaz, Ioaz Amazia, and lastly Amaziah Uzziah, 2 Chron. 26.1. who also is called Azariah. Here three Kings, Ahaziah, Ioaz, and Amaziah are premised in this Genealogicall series; as Grand-children are called sons amongst the Hebrews, so grandfathers and great-grandfathers, fathers, who may be thought to have begotten their grand-children and great grand-children, viz. in a mediate generation. So Christ v. 1. is called the son of David & Abraham, so we are all called the sons of Adam, John 8.33.39. And those three are pretermitted for the peculiar curse which God twice threateneth to pour on the house of Ahab, 1 King. 21.21. and 2 Kings 9.8. which curse the Lord would ratify here, by altogether rasing out these three Kings which were of the posterity of Ahab, (for Ahaziah was begot by Joram of Athaliah the daughter of Ahab ) out of the catalogue of Christ's progenitors. Or these three Kings may be omitted, because Matthew intended to keep within the compass of fourteen generations here as well as afterwards.

Vers. 11. By the first Jeconiah in the 11 verse. is understood Jehoiachim the son of Josiah, who also is called Eliakim, and he was either of two names and called also Jeconiah which is not unusual in the holy story, or it may be said the name Jehoiakim is rendered of Matthew per euphoniam, Jeconiah. There seem to be but 13. in the last generation, unless he that was last named in the second be again to be rehearsed the first in that last, as some reverend Divines think, viz. Jeconiah the father, and also the son, which both are to be reckoned in the genealogy, and are called Jehoiachim and Iehoiachin, 2 Chron : 36.8, 9.

Vers. 16. Quest. Why is the genealogy of Christ drawn from Matthew here, verse. 16. to Joseph, and not rather to Mary, when yet Christ neither was the son of Joseph nor descended from him. The common answer both of the ancient and moderne interpreters (which Augustine propounds and defends, Lib. 2. Cons. Evang. ) is this, that it was not the custom of the Jews to rehearse a catalogue of generations by women, Num. 1.26. Hence it is an ancient maxim among them, familia matris non familia.

Vers. 17. From David until the carrying away into Babylon are fourteen generations. ] There were indeed 17. generations from David to the Captivity, but for memories sake three are omitted, that the same even number might be kept in all.

Vers. 18. Espoused ] Contracting is an ancient and commendable custom, see Gen. 19.8.14. Deut. 22.22. the very Heathens had their espousalls, Judge. 4.1. Placuit despondi, nuptiis hic dictus est dies, says he in Terence. Came together ] The word which the Evangelist useth, either modestly signifieth a lying together, or is simply taken for to dwell together, that the husband and wife make a house and family, so the sense shall be that the Virgin was not yet delivered from her parents into the hand of her husband, but lived under their custody. Calvin.

V. 18. With Child ] Word for word, having in her ^e belly, as ver. 23. of the Holy Ghost. ] Christ was not begotten spermatice, not of the substance, but of the power of the Holy Ghost. He had his principium formal from him, and passivum from the Virgin Mary.

Vers. 19. He was a just man, and therefore not willing to accompany with a defiled woman as he might suppose, but gentle also, and so chose rather to put her away privily, than to cause her to be stoned as the Law was, Deut. 22.21. After marriage he could not have done this, but must have given her a bill. He would put her away because he was just; and privily because he would not traduce her; He would put her away, that he might satisfy his own conscience; and privily, that he might consult for his wives credit. Lucas Brugensis comment. in 4. Evangelia.

Vers. 20. But while he thought on these things ] In the Greek, and as he had these things in his mind. For that which is conceived in her is of the Holy Ghost ] Angelus docebat Iosephum numinis esse quod ill putaverat criminis. August. Epist.

Vers. 21. Thou shalt call his name Jesus, for he shall save his people from their sins ] To save from their sins is to deliver a sinner from all that hurt and mischief which sin would bring, viz. 1 from the guilt of it, by which it defiles the conscience, and maketh it to accuse, condemn and terrify, and causeth it contrarily to acquit and comfort. 2 From the punishments of sin, that is, from all evils in this life so far as they be punishments, that is, testimonies of God's hatred against the sinner, and from the eternal misery of Hell and the loss of heaven, making a man again an heir of the kingdom of heaven. 3 From the dominion and tyranny of sin upon the will, by which one is a slave to it. 4 From the stain and filth of sin, and makes the soul clean and amiable in the sight of God, the filthiness of sin being taken away.

Vers. 22. Of all the writers of the Old Testament the Prophet Isaiah hath the honor to be the first that is vouched in the New, and of all places this hath the honor to be the first of all in the first Evangelist and in his first chapter.

Vers. 23. A Virgin ] That virgin 〈 in non-Latin alphabet 〉 , that famous Virgin foretold, Isaiah 7.14. and selected from eternity, whose seed was to break the Serpents head.

They shall call ] So the Vulgar, Syriac, and Ethiopic read it, the Arabic in the same sense passively, He shall be called, Beza. Vocabis, Thou shalt call, The right of giving the name, (which rather agreed to the Father, and not to the mother, but by his consent) is here given to the mother, by which it is signified that this son as he was man was without Father. But in the 21. v. (as de Dieu. notes) the giving the name seems to be ascribed to Joseph.

Immanuel ] Which being interpreted, is God with us, that is, in our nature, as Cartw. or graciously present with us, as Calvin. Chemnit.

Vers. 25. Helvidius would gather from these two words until, and first borne, that Mary after had children by her husband. The word until in Scripture is taken for never. Gen. 28.15. He is called the first borne in Scripture, which first opens the womb, whether others follow or no. Yet it is the ancient and common opinion of the Church (saith Pareus ) that Mary always remained a virgin, which we willingly follow.

〈 in non-Latin alphabet 〉 , Illum promogenitum, that first borne, to show that Christ is not called the first borne of Mary, but absolutely the first borne, because he is that famous first borne, viz. the first begotten of all creatures as Paul hath it, that is, begotten before the Creation of all things. Iansen. comment. in concord. Evang.

CHAP. II.

Verse 1. BEthlehem ] signifies domus panis, the house of bread, so called from its fertility, the bread of Life is found in Bethlehem the house of bread. of Judea, ] that is which is in the tribe 〈◊〉 of Judah. Judge. 19.18. To distinguish it from the other Bethlehm in the tribe of Zebulon. Josh. 19.15.

Herod ] the Great, King of Judea. Luke 1.5. called Ascalonita from his Country, son of Antipater. Herod which killed John the Baptist in the 14. Chap. was called Antipas and was his Son. Herod the killer of James Acts 12. was named Agrippa, he was the grand-child of this Herod the Great by his son Aristobulus.

Wise men from the East ] Three say the Papists, because they offered gold, frankincense and myrrh, but they were commonly offered by them all, not everyone severally his proper gift. Some make gold a symbol of Christ's kingdom, frankincense of his Priesthood, myrrh of his burial, but that is not solid; it was solemn with the Persians to have some present in their hand when they saluted their Kings, and they chose those three as being the principal commodities of the East, Gen. 43.12.

Vers. 2. Where is he that is borne King of the Jews ] Some think a King borne here is secretly opposed against a King made or created, but that is too subtle, they mean that this King was lately borne and remaineth yet an infant, to distinguish him from the King that was at his full growth and then governed.

Which words may be understood two ways; first simply, that the sense should be, Where is that King of the Jews who is now borne. Secondly, they may show that that King which they seek for is a King borne; that is, not chosen by men for a King and anointed in his fit time, but who was at his Birth the King of the Jews, to distinguish him from other Kings of the Jews. Jansen.

His Star ] Origen saith it was a comet, Chrysostom and Theophil. an Angel, others say it was a wonderful meteor, some say it was an extraordinary star, wonderfully made by God. For other stars in their daily motion move from East to West, this moved from North to South, from Jerusalem to Bethlehem. It was seen in the day, other stars are then obscured by the Suns splendor. These Astrologers (saith Chrysostom ) are taught here the truth by this new star, which had abused the old stars to all impiety.

And are come to worship him ] The Greek verb 〈 in non-Latin alphabet 〉 is either derived à moto galero, vel ab osculando, vel à canibus, from a hat moved, from kissing, or dogs, 〈 in non-Latin alphabet 〉 is a hat, 〈 in non-Latin alphabet 〉 is to kiss, 〈 in non-Latin alphabet 〉 are dogs, by it is signified the gesture of low veneration when one casts himself at another's feet, as fawning dogs do. Lucas Brugensis.

Vers. 6. And thou Bethlehem in the land of Judah ] That is part of Judah. Art nor the least ] Object. The Prophet Micah saith that Bethlehem is little, that it should be accounted amongst the Governors in Judah, Matthew on the other side extols its dignity, as if, it should be one of the chief, not the least, that is by a miosis, the most excellent. Answer. The Prophet (Christ being not yet borne) called it least in respect of outward splendor, and earthly riches, yet he seems to signify, that this town otherwise but little, obscure and base, should be honored and made famous by the birth of the Messias, now Matthew looked to the event of the prophesy, so it is not little in esteem.

Vers. 10. They rejoiced with exceeding great joy ] There is a threefold emphasis. 1. An Attick elegancy to rejoice with joy 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 . Iliad. • . the Latins say, servire servitutem, 2. Great joy. 3. Exceeding great joy.

Vers. 12. Being warned ] having been warned 〈 in non-Latin alphabet 〉 .

They departed another way ] Greek, They passed secretly by another way, as v. 14. and departed, Greek passed secretly.

Vers. 18. In Rama was there a voice heard ] Rama was far from Bethlehem, which made St. Jerome make Rama an Appellative, In excelso vox audita est. The voice of the dying children and the crying parents was heard on high, reached round about throughout all Ephratah. Lamentation, weeping, and great mourning ] If we observe this place, we shall confess with Jerome that Matthew in relating this testimony, neither exactly followed the Hebrew nor the Septuagint. Drus. not. in parallel. Sac.

Rachel weeping for her children ] That is, the mothers which inhabited those parts where the sepulcher of Rachel was.

Vers. 22. He turned aside ] Greek he passed secretly.

23. That it might be fulfilled which was spoken by the Prophets ] By which of the Prophets was this name given to Christ, for we find no such testimony? Chrysostom and Theophylact, because they cannot undo this knot, cut it thus, saying that many of the books of the Prophets are lost. Bucer thinketh that that place, Judges 13.5. is here noted. Sampson was a most excellent figure of Christ as he was a Redeemer, and did most notably represent him in his death wherein he killed more than in his life, and the book of Judges was composed by divers Prophets. Calvin, Beza, and Mr. Perkins, do incline to this opinion, Causabon in his exercitat. Junius in his paralells and analys. in Num. Piscator, Dr. Tailor, Mr. Dod say, that Matthew hath respect to those places, Isaiah 11.1. and Zach. 6.12. a branch, in Hebrew Netzer, therefore Weemes in his Christian Synagogue saith, these words in Matthew, should be interpreted, he shall be called a flower or branch.

He shall be called a Nazarene ] The Papists are of opinion, that our Savior wore long hair, and so picture him, because, we read here he was a Nazarite, or rather a Nazarene, as with Beza our best Translators read it, by education, not by profession and institution, in regard of the place where he was educated and conversed, not any vow whereunto he was bound, Numb. 6.4. He drank wine and touched the dead. He observed not the rites and orders of the Nazarites, but he was the truth and substance of that order, for in him was fully accomplished that holiness which was figured by that order, he was perfectly severed from all sin and pollution.

CHAP. III.

Verse 1. John ] signifieth the grace of God, for he did preach the grace of God in Christ then exhibited. The Baptist ] so named to distinguish him from John the Apostle, and because He first administered baptism the Sacrament of the New Testament. In the wilderness ] A place wherein we find six Cities with their villages, John 15.61. but called a wilderness because thinly inhabited.

Vers. 2. For the Kingdom of Heaven is at hand ] That is the Church of the Old Testament is now abolished, and the Church of the New Testament is ready to take place by Christ's coming, and therefore repent and amend.

Vers. 3. The voice of one crying ] or, bellowing like an Ox. Rollock observeth, that John the Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Cryer with the sound of a trumpet, and he is called the voice of a crier in allusion thereunto.

Vers. 4. Locusts ] have their name in Greek ( 〈 in non-Latin alphabet 〉 ) from the tops of the ears of Corn which they fed upon as they fled. The question needs not to be whether these be man's meat or no? it is certain that the Jews might eat them by the law of Moses, Levite. 11.22. Pliny l. 1. c. 29. speaks of them, Matthiolus upon Dioscorides saith, this was the reason, why John the Baptist made use of them, as a strict observer of the Law; they are eaten in the East and else where.

Vers. 4. Wild honey ]

Vers. 6. Confessing their sins ] The confession of the Converts was voluntary, not constrained. 2. In general, not of every particular sin. 3 Public, not into the ears of a Priest.

Vers. 7. When he saw many of the Pharisees and Sadducees come to his baptism ] Two kinds of men which were of great authority among the Jews, with whom Christ had perpetual enmity, as also with the Scribes, 5 Cha. 20. and 16.21. & 22.23. & 23.13.

Generation of Vipers ] The whole body and corporation of them was full of deadly poison. It is an allusion (say some) to Gen. 3.15. Where the wicked are called the seed of the Serpent, Chemnit. Others allege many properties of the Vipers. 1. He hath his Teeth covered and buried in his gums, so that one would think it a harmless Beast and that it could not bite. Viperae dentes gingivis conduntur, Pliny. l. 11. c. 37. So also have these deceitful Hypocrites their conveiances wherein they so cunningly couch their wickedness, that one would take them of all others to be most innocent, and to this appertains the similitude of our Savior, Luke 11.44.

Secondly, The nature of Vipers is such, that when they have bitten a man, they presently run to the water, but if they find not the water they die: so He calls them Vipers who committing deadly sins did run to baptism, as Vipers to the water to avoid the danger of death.

Thirdly, it is the nature of Vipers to make themselves a passage through their mothers bowels, (though some deny this) and therefore they are called Viperae, quasi vi partae ; so the Jews daily persecuting the Prophets did break through their mother the Synagogue, Cant. 1.6.

Fourthly, The Viper is very specious and beautiful without, as it were painted, but full of poison within; so the Pharisees made a show and ostentation of holiness, but had the poison of malice in their hearts.

Vers. 8. Meet for repentance ] It is a metaphor taken from trees transplanted or grafted into other stocks, they must bring forth a new fruit.

Vers. 9. God is able of these stones to raise up children to Abraham. ] The Baptist mentioned stones either because there was plenty of them in that place where he taught and baptized, as the similes and examples that Christ brings are often fetched from things obvious, or he puts a definite thing, for a thing indefinite, stones, that is, things unfit for such a matter, as Luke 19.40. or else alludes to Isaiah 51.2.

Vers. 10. Now ] That light is come into the world, also ] this implies something before of the same kind, axe, ] some would have that to be God's own immediate hand, but it is here an instrument, the Roman Empire.

Laid ] A metaphor taken from the custom of men which cut with an axe, they usually lay the axe at the place where they would strike, to guide their stroke; God to prevent his.

The root ] Some would have Abrah. to be the root, others Christ, rather the Jewish State & Church, some say God's presence in his ordinances, the civil government, and saints.

Therefore ] After so many warnings and convictions. Tree ] The Nations of the Jews.

Every tree which bringeth not forth ] Not that hath or will bring forth, but which doth not bring forth, that is, is not in a growing, bearing, thriving way; it is not enough to bud or blossom, but must make it out to the use of the husbandman. Fruit, ] not leaves or blossoms. Good ] Answerable to the soil, the purpose God hath ordained it for, and his care and cost bestowed on it. Is cut down ] As sure to be as if it were done already. Cut down ] by God's hand, judiciously, & efficatiously, though they deserve it meritoriously. Cast into the fire, ] which is proper for a barren tree, never to be plucked out again.

Vers. 11. Whose shoes I am not worthy to bear ] That phrase is taken from the custom of the Hebrews, who being to enter into the more holy place laid by their shoes as the Turks and Africans do now; those which were more noble, had a boy who carried their shoes when they laid them by. The other Evangelists have expressed it in a different phrase, Mark 1.7. Luke 3.16. John 1.26, 27. And they all allude to the form of the shoe, for in the hotter countries, the shoes had soles only below, they were tied above, so that they were to be loosed in their bonds, before they could be pulled off.

Vers. 11. Baptize ] That is, drown you all over, dip you into the ocean of his grace, opposite to the sprinkling which was in the Law, with the Holy Ghost, and with fire ] That is with the Holy Ghost, which is fire, et is taken not copulative, but exegetice. The Ethiopians (which we call Abisseni) take this word properly, and mark their children as we do our beasts with an hot iron when they baptize them. It must be expounded metaphorically, or rather prophetically with reference (say some ) to the History of the fiery cloven tongues, the visible representation of the Holy Ghost on the day of Pentecost. Act. 2.2, 3. or to Isaiah 6.6, 7. (saith Cappel ) where one of the Seraphims is said to have taken a burning coal from the Altar, and with it to have touched the lips of the Prophet, by which coal the Holy Ghost was signified, or his most efficacious force of purging, and by those words thy iniquity is taken away, inward baptism (which wholly consists in the purgation and expiation of sins) is noted.

Vers. 12. In which Allegorical speech by the floor, the Church of Christ dispersed through Judea and the whole world is understood; by the fan the means by which Christ separates believers from the hypocrites and wicked, which are preaching of the Gospel, afflictions, and the last judgment; by the purging of the floor, the action of separating; by the wheat, the believers; by the chaff, the wicked; by the garner, the kingdom of heaven and eternal life; by unquenchable fire, the torments of hell, Winnowing signifies the temptations of Satan, Luk. 12.31.

Here the error of Origen is condemned, who thought that the torments of hell would not be pepetuall, but should end after the great year of Plato, in which all things shall be renewed, it is unquenchable fire. He alludes to the 66 of Isaiah 24. and 33.14.

Vers. 14. But John forbad him, ] He earnestly forbad him, as the Geeke word signifies.

Vers. 16. It is most likely it was a real body, and corporal dove, for Luke addeth in a bodily shape. The word likeness is not to be referred to the Dove, but to the Spirit, which manifested his presence in this likeness. Secondly, that phrase doth not always note likeness and similitude only, but verity and identity, John 1.14. Phil. 2.7. Mahomet, that wicked impostor, and ape of Christ, imitated this. For that he might persuade his followers that the Holy Ghost was familiar with him, he by often feeding a Dove brought her to fly over his head, and to pick grains of corn out of his ear.

Vers. 17. In whom ] Not with, or by, or through whom; but a larger preposition than them all, which signifieth two things: first, that God is well pleased with Christ. Secondly, in and through him with others.

CHAP. IV.

Verse 1. THen ] This word hath reference to the end of the former chapter, so soon as Christ was solemnly inaugurated into his Office, and proclaimed from heaven to be the sole Doctor and Prophet of God's Church, even then immediately without any delay was he driven forth, as Mark saith, 1.12.

Wilderness ] The great wilderness is here meant saith Chemnitz ; whose reasons are these. First, The other Deserts are circumscribed by some addition, as the wilderness of Judea, Ziph, Maon, the great wilderness is simply so called without any addition.

Vers. 2. Matthew expressly makes mention of nights, lest it should be thought to be such a fast, as that of the Jews, who fasted in the day, and did eat at the evening and in the night. He would not extend his fast above the term of Moses and Elias, lest he should have seemed to have appeared only, and not to have been a true man.

Vers. 3. It is probable (saith Maldonado ) that he appeared in a human shape, because he spoke to Christ of many things, and because he sought to be worshiped.

The Devil is called the Tempter because he gives himself to tempt all men, by all means, at all times. Command that these stones be made bread ] The sense of the words is, since thou seest thyself to be forsaken of God, necessity compels that thou shouldst provide for thyself, therefore command that these stones be made bread.

Vers. 4. That is, that special and powerful word, whereby he appointeth and commandeth it to nourish us, the word of command and benediction.

Vers. 5. The Devil (saith Chemnitz) appeared in some visible and corporal shape to Christ, as the words of the Evangelists intimate: The tempter coming to him, took him with him, and get thee away Satan. Calvin & Scultetus think rather it was in a vision; but first then Satan's persuasion to Christ to cast himself down could have been no temptation. Secondly, Christ might be led of the Devil the ordinary way from the wilderness to Jerusalem, so much the words will bear. Thirdly, the Devil might carry Christ's body really through the air, Piscator, Perkins, Dike, Tailor. In the fifth verse the words following confirm the real transportation, for it is said the Devil set him on a pinnacle of the temple, therefore having power to set him there he might carry him thither; besides the word signifieth he set him down, who had formerly taken him up.

Vers. 7. It is written again ] Not that another Scripture opposeth the true meaning of the Psalm, but he opposeth it against, the corruption of the Devil which he made by mutilating the words of the Psalmist, or rather by depraving them, saith Scultetus.

Thou shalt not tempt the Lord thy God ] He is said to tempt God, who not ordinarily but presumptuously without necessity seeks an experiment of the power, wisdom, goodness, and truth of God.

Vers. 10. Get thee hence Satan ] Signifying thereby not only his abhorring of that sin, but also the danger of the assault by the world.

For it is written ] All the Scriptures which Christ as yet cited, he brings out of Deuteronomy, After the manner of the Jews, who were especially versed in that as an epitome of the whole law. Lucas. Brugensis.

Thou shalt worship the Lord thy God, and him only shalt thou serve ] By worship is properly signified bodily worship in a bodily gesture, the meaning then is, thou shalt with thy body adore the Lord, for so it is suitable to Satan's demand. The word serve ] Signifieth all worship due to God both inward and outward. only ] This word appertains to both the members, and so to the whole sentence, for else there should be no direct denial of Satan's temptation, requiring only the former and not the latter.

Out of the words of Moses, that we must serve God, Deut. 6.13. Christ maketh collection that we must serve God alone, teaching us to conclude in like case, that if the Scripture do show, that there is not any other power of conversion besides the Spirit of God, then where it is said the Lord converteth or allureth Japheth, it is there meant, that the Lord only converteth and allureth, and none other.

Vers. 11. Angels ministered unto him ] Non tanquam misericordes indigenti, sed tanquam subjecti omnipotenti. Augustine. Hom. 8.

Vers. 18. As he walked by the Sea of Galilee ] It was not properly a Sea, but according to the phrase of the Hebrews, who call all great meetings of waters by that one name. The River Jordan falling into this flat, makes sixteen miles long and some six in breadth, which was famous for fish though of ordinary kinds, yet of an extraordinary taste and relish.

Vers. 19. Follow me ] 〈 in non-Latin alphabet 〉 Come and follow me.

V. 23. Teaching in their Synagogues ] The word 〈 in non-Latin alphabet 〉 is usual with the Septuagint Interpreters in the Old Testament. In its first original it is a general word signifying the very act of gathering together. Gen. 1.9. and 28.3. Isaiah 19.16. Ier. 44.15. and 50.9. Ezekiel. 38.4. But in special it is used of the Church of Israel, Exod. 16.3. Levite. 14.3. In the same manner it is used by the Evangelists and Apostles in the New Testament, for the gathering together, viz. of the Jewish people, as in this place, and metonymically for the place in which the Jews met every Sabbath to hear the Law and the Prophets read, Luke 7.5. Acts 15.21. and 18.7. Gerh. loc. commun. de ecclesia. c. 1.

The Gospel of the kingdom ] Because it declares both the nature of this kingdom, and the way leading to it. Heron.

Vers. 24. And his fame went throughout all Syria ] And the fame of him went into all Syria. Possessed with Devils ] Greek, vexed with Devils.

Lunatickes ] They are called Lunatickes in whom the force of the disease increaseth or decreaseth after the inclination of the Moon, as those that have the falling sickness.

CHAP. V.

LInacer reading these fifth, sixth, and seventh Chapters of Matthew, burst out into this protestation, Either these sayings are not Christ's, or we are not Christians.

In this Chapter, and the two next, is contained Christ's Sermon in the Mount, preached to his Disciples and others that were converted unto him among the multitude. This Sermon may be called the Key of the whole Bible; for here Christ openeth the sum of the Old and New Testament. Christ quotes and repeats whole sentences out of it else where, Luke 11.2. and 12.22.13. ch. 14.14. ch. 34.16. ch. 18. This Sermon is the same with that which is set down by Luke 6.20. For they have one beginning and one matter, the same order of preaching and the same conclusion. Luke relates things more briefly, Matthew more fully, Chemnitz, Calvin, Perkins, though Piscator and others be of another opinion.

Our Savior showeth here, that the happiness which by him they were to expect, did consist in spiritual grace and eternal glory, the one being beatitudo viae, our happiness in this life, the other beatitudo gloriae, our happiness in the life to come.

Vers. 1. The Mountain ] By the highness of the place declaring that He would deliver nothing common or low. Eras.

And when he was set ] It belongs to the Teacher to sit in a chair or higher place, that he may be heard from far. Session also notes the tranquility of Christ, for the body sitting, the Spirit is quieted, and is apt to meditate in, & teach divine things. Corn. à Lapide.

Vers. 2. And he opened his mouth, and taught them ] Theophylacts note is witty. He makes a question whether the first word be not superfluous or no, for how could Christ teach but he must open his mouth? He answers that these words were not idle, for Christ did sometimes teach and opened not his mouth, viz. By his life and miracles; but now he opened his mouth and taught them by doctrine.

It is a pleonasme, Calvin, as we use to say, I have heard it with mine ears. An Hebraism. i.e. He bagan to speak. Some interpret it thus, he spake before by the mouth of his Prophets, now with his own mouth.

This phrase is emphatical, and signifieth that He delivered to them deep matters of weight and importance. Ephes. 6.19. Job. 32.23. And this may appear by the conclusion of the Sermon. ch. 7. v. 29. Yet this is not perpetually true of this phrase saith Beza. These words imply two things, First, the excellency of the Speaker, Psal. 78.1. Secondly, the Majesty and authority of the Speaker, Pro. 31.28.

And taught them ] Not upon a perfect Text as He did Luke the fourth.

These eight Beatitudes are as it were the eight Paradoxes of the world: for the world and Philosophers place happiness in riches, not in poverty; in sublimity, not in humility; in fullness, not in hunger; in joy, not in mourning.

Vers. 3. Christ sets not down that wherein formally blessedness consists, but rules whereby we may know whether we be blessed or no, occultae praedestinationis indicia, & futurae gloriae praesagia. To be poor in Spirit, pure in heart, meek, merciful, are styled so many beatitudes. Schoolmen say truly, they are beatitudo disponens, so many dispositions to perfect blessedness.

Poor in Spirit ] Beggers in Spirit, Isaiah 66.2. Austin and Chrysostom expound it of inward humility; the meaning is, those that have a spiritual sense of their spiritual misery.

Vers. 4. Mourne ] It signifieth great sorrow. Piscator and others expound it of sorrow for sin. For they shall be comforted. ] They shall have inward and outward comfort.

Vers. 6. Blessed are they which do hunger and thirst after righteousness ] or, they that are hungering and thirsting, So the Greek runs, after the participle of the present tense, intimating that wherever this is the present disposition of men's souls, they are blessed.

Vers. 8. Pure in heart ] Austin renders it mundi-cords. Purity is of two sorts, First, that which is contrary to pollution, as water when it is clean, and not mudded nor defiled. Secondly, Which is contrary to mixture, as wine when it is not mixed. Not carnal nor hypocritical.

For they shall see God ] In the Hebrew phrase to see is ordinarily used for to enjoy. Psal. 4. Who will she us any good ? The word in the Hebrew is, who will make us to see any good, that is, to enjoy good. To see God is to enjoy him, there is no seeing God but in Christ.

Vers. 9. Peace-makers ] i.e. such as love to maintain unity, concord, good-will and good agreement amongst men. Not only those which take up differences, but the parties at variance which are most inclinable to peace.

For they shall be called ] i. e. they shall be indeed, and shall also be known and reputed to be, the Sons of God, by their likeness to him.

Vers. 12. Rejoice and be exceeding glad ] Or, rejoice, and that exceedingly.

Great is your reward ] Object. Rev. 12.12. A reward implieth the merit of works preceding. Answ. A reward is taken, First, strictly, for that which doth answer and is equal to the work. Secondly, Largely, for whatsoever is consequent to the work; Heaven is a reward in this latter sense, therefore salvation is called a gift.

Vers. 13. The salt of the earth ] In regard of their ministry, they are to be totius orbis magistri, Chrysost. The interrogation wherewith imports a vehement denial, as if Christ should say, if salt once lose his natural property of saltness, it can never be recovered.

First, Salt hath heat and acrimony by which it pierceth, attenuates and subdues the whole lump: nothing is more piercing than the word, which being committed to the Apostles subdues the whole man and seizeth upon the vitals. Heb. 4.12.

Secondly, Salt preserves from corruption, whence a perpetual Covenant is called a Covenant of Salt. Numb. 18.19. The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetual Covenant.

Thirdly, Salt is a symbol of wisdom. Wise men are called salsi, and fools insulsi : so there is no true wisdom but in the word committed to the Apostles, without which no man is wise.

Vers. 17. Our Savior useth four arguments to show that He had no intent to abrogate the Law. First he tells them in this verse. that He came to fulfill the Law.

2 ^lie v. 18. He tells them that not anything of the least signification in the Law shall fail.

Thirdly, In the 19. Vers. He that breaks the Law, and teacheth men so, shall be least in the kingdom of Heaven.

Fourthly, His doctrine required a greater right than that of the Scribes & Pharisees.

Vers. 18. Till heaven and earth pass ] Greek shall pass away. Some do very subtly play with the word until, as if that the passing of Heaven and Earth, which shall be in the last day of Judgment, should put an end to the Law and the Prophets. And truly (saith Calvin ) as tongues shall then cease, and prophecies be abolished, so I think that the written Law with the exposition shall cease.

One Iot, or tittle ] Jerome calls apices (tittles) those by which like letters in times past were distinguished, when he saith, that Resh and Daleth differ only in the tittle; those err that interpret them de punctis vocalibus ;

Yod the least of the Consonants, tittle of the vowells, which were as ancient as the Hebrew Consonants.

Fulfilled ] In respect of impartial and sincere obedience, for of that our Savior speaks as is manifest by the words following, He that shall break the least of these Commandeme •• s and teach men so, shall be called least, and except your righteousness exceed, that is, righteousness of Habit and practice, which is that which the Law as it is taken in that place required.

Vers. 20. The Scribes were the best in those days for learning and interpreting the Law, Pharisees for practice, the strictest sect, Acts 26. Theirs was but an outward civil righteousness whereby they kept the Law only in outward actions.

Ye shall in no case enter into the kingdom of Heaven ] Shall neither be accepted as members of the kingdom of grace here, nor enjoy glory hereafter.

Vers. 21. He doth not oppose his answer against the Commandment of Moses, but the common conceit of the Scribes.

Vers. 22. But I say unto you ] The Expositors are so at discord in the interpretation of these words, that while they endeavor to explain the sense, they forget the duty contained in it, and scarce anywhere show more anger than here, calling one another Heretic and fool.

He alludeth to the custom of punishing offenders used among the Jews; as there is a gradation of sin, so of punishment. Judgment, a less court which inflic • ed small mulcts as it were by a leete; Council, the greater Court, as it were quarter-sessions; Thirdly a more numerous Senate, a grand assise.

Augustine saith in primo est ira tantum, in secundo est ira & Sermo, in tertio ira & certa expressio irrisionis.

Our Savior interprets the sixth Commandment and shows besides the actual taking away of life to which the Pharisees bound the breach of it, three degrees of sinners against that precept, He that is angry with his brother without cause, or rashly, or for nothing, for an injury offered to himself, not a sin committed against God. Secondly, He that saith to his Brother Racha, which is an expression of anger, in a word of lighter disgrace, as sirra, or pish, or the like. Thirdly, He that saith, thou fool, which is a word of reviling and soonest offers it self to him that is angry.

Vers. 23. That phrase, hath ought against thee ] is a Law-term, and implieth a suit in Law. Act. 24.20.

Vers. 24. Agree ] i. e. Use means to become friends with him with whom thou art at variance. Quickly ] i. e. Without delay; rather yield from thine own right, than defer to be reconciled. Whiles thou art in the way ] i.e. Whiles thou art going with thine Adversary to have the matter tried before the Magistrate, Luke 12.58. Lest. ] i. e. Lest thine Adversary having a good Action against thee, do convince and cast thee before the Magistrate and the Judge. Lest after thou art convinced of wrong doing, the Judge command the Sergeant to cast thee into prison. Farthing ] This farthing was the least coin used among the Jews, called a Quadrin, which containeth two Mites, Mark 12.42. and it is the fourth part of a penny in English. This last phrase, (To pay the uttermost farthing ) is proverbial, like unto which is that in French, Payer jusques au dernier denier. As if he had said, Look for no compounding or agreement with thine Adversary when thou art once cast into prison, for he will show thee no favor, but use thee as hardly as may be, remitting nothing, but causing thee to make full restitution and satisfaction, even to the uttermost farthing.

The Papists expound it allegorically, and say that by Adversary is meant God commanding men in his Law; and by Way is meant the space of time in this life; by Judge Christ; by Serjeant God's Angels; by Prison Hell, or rather Purgatory; and by the uttermost farthing, venial sins. As if this were the meaning: Agree with God while thou art in this life, between this and the day of judgment, lest thou come before Christ, and he cause his Angels to cast thee into Purgatory, and there thou remain, till thou hast satisfied for the least venial sins. But this cannot be the true meaning of this place, for first, these words depend upon the former, & are a continuance of the rule of reconciliation between man and man, and not between God and man. 2 ^lie By this exposition they confound the Adversary and the Judge, (for the Father and the Son are one) which in this Text are made divers and distinct.

Vers. 28. Quod in homicidiis est irasci, hoc in adulteriis est concupiscere. There may be adultery (saith Austin ) and a woman not touched; murder, and a man not killed. Lust after her ] with a will and desire to her.

Vers. 29. Right eye, and right hand ] are mentioned, because the right parts are dearest to us; some special darling sin, wherein the flesh most delights, which is as her right eye in regard of pleasure; as her right hand in regard of profit. Pull it out, ] not pick it out, as the Eagle doth the eye of her prey, by degrees, but pull it out all together.

Vers. 30. Cut it off. ] In the Original it is 〈 in non-Latin alphabet 〉 , which signifieth in the emphasis of the word, chop it off ; not saw it by degrees, but chop it off; that is, on a sudden cut it off; on a sudden cut off thy sins which are as dear as thy right hand.

Vers. 34. But I say unto you, Swear not at all. ] The Manichees and Anabaptists altogether reject the use of an Oath; and they cite this place, and that of James 5.12. but in both these places an Oath is not forbidden, but restrained. There is a prohibition only of idle Oaths, and collusion of Oaths (as Bucer,) or swearing lightly and loosely (as Gualther, ) or swearing in common talk (as Zanchius, ) or rash and unnecessary Oaths (as Ursinus, ) or private and ordinary swearing (as Aretius and Melancthon, ) or swearing by the creatures (as Beza and Pelican. ) At all ] in your usual talk. he forbids us not simply to swear, but not to swear by the creatures, since that is to ascribe a Deity to them, or to swear upon any trifling occasion, or in their ordinary communication.

Vers. 37. But let your communication be yea, yea, nay, nay, ] Affirme a truth, and deny a falsehood simply and barely, without making the name of God accessory to your vain discourses. Dr. Featlie.

In ordinary discourse you may use an affirmation (that is, one yea) and if occasion require, an asseveration, (that is, another yea) and so a negation and phrase of some vehemency (as a redoubling) to confirm it, that is, Nay, nay.

The Evil one ] That evil one, that is, the Devil, because he is, 1. evil in the highest degree. 2. commits evil without ceasing, 1 Pet. 5.8. 3. he practices all sins of all sorts and degrees, in himself and by his Ministers.

No so much the prepositive article ( 〈 in non-Latin alphabet 〉 ) confirms this exposition, for John useth that 1 John 5.19. where he speaks of the world, as another place of the same Writer, 1 John 3.12. which is to be understood not of the thing, but person.

Vers. 39. Christ's meaning is, that a man must suffer rather a double wrong, than seek a private revenge. Resist not evil ] This is to be understood of private revenge, and so it maketh nothing against lawful War, as the Anabaptists say. Vide Bezam.

Vers. 40. Our Savior there condemns not all going to Law, but he intends to forbid all private revenge of a man's self, in case he be wronged; or he speaks comparatively, as if he should say, Rather suffer two wrongs than do one.

Vers. 41. And whosoever shall compel thee to go a mile, go with him twain ] As in our Common-wealth we have Post-masters, so in Persia there were like Officers, who by authority from their Kings or Emperors, might take men's Cattle, nay men themselves, and use them for travel and carriage at their pleasure. And this custom the Jews had got among them, as may appear, Matth. 27.32. Christ here speaks of the abuse of this Authority, saying, that if a man compel thee wrongfully, under color of the Magistrates Authority, to go with him one mile, go with him two: That is, rather than by resisting thou shouldst revenge thyself, go with him two miles.

Vers. 42. Whether he be known or unknown, a friend or an enemy, although he do not deserve; whether he be able and willing to recompense that office or not, yet give him according to thy ability, Chemnit. Asketh thee. ] 〈 in non-Latin alphabet 〉 , Luther rightly observes that this word implies indigence or necessity 〈 in non-Latin alphabet 〉 , signifies beggarlinesse, as Acts 3.2. we must give them what is necessary to relieve their necessities.

Verse 44. Bless them which curse you ] 〈 in non-Latin alphabet 〉 . See Luke 6.27. The word in Greek, and the opposition to cursing, ( i.e. evil and bitter speaking,) noteth kindness and friendlinesse of language.

Vers. 45. That ye may be the children of your Father which is in heaven ] We have the example of the great God for this, we say it is baseness to seek reconciliation; what had become of man, if Christ had staid till he had sought unto him? it is our glory to be like God. 2. He is our Father, his love is manifested to us in this: He is not our Father now by Creation, but by Adoption.

Vers. 47. What do you more than others? ] Or, what singular thing do you? Christians must be singular.

CHAP. VI.

Verse 1. TO be seen of men ] The meaning is, to this end they did all their works, that they might be admired by men, so that they might be seen and praised of them; and rested in this vain glory, as in their last end.

Vers. 2. In the Synagogues ] The word Synagogue is from the Greek 〈 in non-Latin alphabet 〉 to gather together, and it is applied to all things whereof there may be a collection. But Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawful to pray, preach, and dispute; but not to sacrifice.

The Temple at Jerusalem was the Cathedral Church, the Synagogues as petty Parish-Churches belonging thereunto.

They have their reward ] Not God's reward, but theirs; for they are praised of men, for whose sake they exercised their virtues. Jerome.

Vers. 3. An hyperbolical metaphor, by which he gives understanding to the hands. Piscator. Do it without any ostentation. Calvin. Dextera quid faciat, fas est nescire sinistram.

Vers. 5. As the Hypocrites ] Christ commanded his Disciples, that they should not be as the Hypocrites; it is one thing to be Hypocrites, another thing as the Hypocrites; he would not have his to be like the Hypocrites.

Vers. 7. He useth two words but in the same sense, 〈 in non-Latin alphabet 〉 is a superfluous and putide repetition, 〈 in non-Latin alphabet 〉 vain garrulity.

Popish prayer in an unknown Tongue is idle babbling, in the rosary and canonical hours the same things are repeated again and again.

Vers. 9. Ye ] First the Disciples, and under them he meaneth all Christians.

Therefore ] Hath a double reference, both to the sinful manner dehorted from, and to the holy manner exhorted to. He reasoneth thus, the manner of hypocritical and heathenish praying is sinful, this manner here propounded is most holy, therefore pray in this manner: After this manner, or thus, or in this manner, it is a note of likeness pointing unto the pattern following, that is, say Our Father, as Luke 11.21. Or if you use other words, let them be according to this pattern.

As the Decalogue is distinguished by two Tables, so is this prayer as it were distributed into two Tables of petitions, the three first of which respect God, the three latter ourselves and our Neighbor. In the petitions which directly respect God, the first prays for the glory of God, the two other declare the reason of glorifying of him.

Which art in heaven ] These words signify the majesty and power of God, Heaven the place thereof being put for the things themselves, and then the meaning is, which art of infinite greatness, and height, and power, and immortality.

Hallowed ] We wish that honor to be given to God, which He is most worthy of; that men never think or speak of him but with exceeding great reverence; that God would not only deliver that holy name of his from all contempt and dishonor, but subdue all mankind to the worthy esteeming of it.

Vers. 10. We pray that God would exercise his power both in his word and Spirit, that the whole world may voluntarily submit unto him. Calvin.

Vers. 11. Why should the Latin Interpreter translate it here Supersubstantiall, and Luke 11. Daily, when one and the same Greek word is used in both places, and it hath the same signification in each? Food and raiment, all things needful for the preservation of this bodily life are here meant, as the Roman Catechism tells us, so the word bread is used, Prov. 30.8. If it be translated supersubstantiall bread, how can bread and other bodily necessaries be thereby meant? for these things are substantial, and serve to nourish and maintain the substance of man's body, but not supersubstantiall. Austin denieth the Eucharist to be here meant. To translate it supersubstantiall is not so right as to translate it daily, as Jansen (Concord. c. 4.) their own learned Bishop confesseth, who addeth that by the Greek word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body, He proveth also that by daily or substantial bread here is not meant the bread of Christ's Body in the Eucharist, because when our Savior taught his Disciples this prayer, the Eucharisticall bread was not instituted, neither did the Disciples so much as think of it, and if that should be here meant, how can the Lay-papists then say this prayer in sincerity, and yet be present when the Eucharist is celebrated at their private masses, and never desire to partake of it?

Vers. 12. And forgive us our debts ] There is no word which the Evangelists and Apostles more frequently use to signify the remission of sins than the word 〈 in non-Latin alphabet 〉 here used, it is used of them seven and twenty times as Wotton de reconciliat. observes. It seems to be taken from releasing of debts, and loosening of bonds; in which the conscience of a sinner was tied, being bound to answer at God's tribunal. See Par. on Rom. 12. p. 29.

As we forgive our debtors ] Which is a promise of ours to the Lord, or a Law binding all that look for mercy from the Lord, to show mercy, or a note of assurance.

Sicu • , as, is taken three manner of ways in Scripture. First, for a note of parity, as Matth. 10.15. and 19.19. Secondly, as a note of identity, as Matth. 20.14. and Luke 15.19. John 1.14. and Thirdly, for a note of similitude, as here, and Matth. 18.33. and John 17.22.

Vers. 13. The meaning is not that we may not fall into temptation, but we be not overcome in it .

But deliver us from evil ] 〈 in non-Latin alphabet 〉 is affirmed rather of a person than a thing. Beza. The Devil is called 〈 in non-Latin alphabet 〉 à labor, because he troubleth others with his wickedness. This name is often given to the Devil, as 5. ch. 37. 3 John 17.15. 2 Thes. 3.3. 1 John 2.13.14. and 3.12. and 5.81.

For thine is the Kingdom, the power, and the glory, forever ] Erasmus saith, that they which added this conclusion unto the Lord's prayer did divinae precationi suas nugas assuere, to so heavenly a prayer did sow patches of their own. Mr. Cartwright saith, it appeareth manifestly that this sentence was borrowed from the Prophet David, 1. Chr. 29.11. with some abridgement of the Prophets words. Secondly, without this we should not have had a perfect form of prayer, it consisteth of thanks-giving as well as petitions, it is also a reason of that which goeth before. This clause was added by our Savior, and registered by Matthew, 1. the Greek Copies have it. 2. The Syriac Paraphrast translates it. 3. Chrysost. & Theoph. expound it.

Amen. ] This is the seal of the Lord's Prayer. Jerome.

This word was not added (saith Grotius ) by Christ, but according to the manner of the ancient Church; by that word approving of the public prayers. It signifieth truly, or even so, or so be it. It is an Hebrew word, but the Grecians and Latins have made it theirs, the Syriac and Arabic versions of the New-Testament keep it, and so do the Occidentall Tongues.

Vers. 16. Of a sad countenance ] The Greek word signifieth properly the look of a wild beast, a Lyon or a Bear robbed of their whelps, grim and gastly; one would be afraid to look on them, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 sad, and 〈 in non-Latin alphabet 〉 countenance.

Disfigurs ] The Greek word is properly to take a thing away so that we cannot see it. Hence some read it exterminare, others demoliri, others deformare, some others corrumpere, the meaning is the same, they endeavor to take away the natural frame and shape of their countenance.

Their reward ] viz. Here in this life, they shall have none hereafter.

17 But thou when thou fastest, anoint thy head, and wash thy face ] That is, be as you were on other days; for the Jews did usually anoint themselves on days of mirth. Our Savior prohibits all vain affected kind of sorrow.

Our Savior useth many arguments in this Chapter against the immoderate sinful cares of this world. 1. More common. 2. More special to believers. Those of a more common nature. 1. From the consideration of the things themselves. The things themselves are perishing, they perish two ways, either by open violence, or secret corruption.

Vers. 19. Lay not up for yourselves treasures ] That is, striving to be rich and to get a great estate together. de Dieu refers moths to garments, thieves to money, and that which we translate rust to food, under which fruits and cattle are comprehended; in which three things the whole treasure of man consists.

Vers. 20. Some say this treasure in heaven is alms, as 1 Tim. 6.17, 18. Others say, make God thine, rather Christ, make him thy treasure; make him sure by being united to him. Ephes. 2.6.

Vers. 22. The light of the body is the eye ] i. e. the understanding in man the little world, is as that great light the Sun in the great world.

If therefore thine eye be single ] That is, thine understanding be well illuminated, and do clearly discern the truth.

The whole body shall be full of light ] The whole man throughout will be well ordered.

A single eye is that which looks but upon one object, upon God, and God only, and God principally; and on all other things in him, and with reference to him. The double eye, is that which though it looks to God, and doth many things in obedience to him, yet it looks to somewhat else, and takes other things as greater encouragements.

Vers. 23. But if thine eye be evil ] If the understanding be blind; the whole body shall be full of darkness ] the whole man must needs be out of order. Dr. Gouge.

Vers. 24. Here is another argument, particular to God's people, against the cares of this world, you profess yourselves the servants of God.

No man can serve two masters : ] Two, that is, contrary, for many agreeing amongst themselves are counted for one. That this is the meaning the words following show, You cannot serve God and Mammon ] that is, God and Riches. Mammon is a Syriac word. See my Critica.

Vers. 25. Take no thought for your life ] So it is in the English Books, but the word signifies, do not take such thought as should cut your heart asunder; it is derived from a Phrase which signifies, to divide the mind; so ver. 28. 〈 in non-Latin alphabet 〉 , why do you divide your hearts? And ver. 31, and 34. the same Greek word is used again. Here is a third argument more common and general against carking cares.

He reasoneth from the greater to the less, the Lord which gave life itself, will not suffer us to want those things which appertain to the sustenance of the same; All that you take care for is meat and raiment, God gave you life without any care of yours, and a body without your contributing anything to it.

Vers. 26. Behold the fowls of the air ] Luke for the fowls names Ravens, alluding peradventure to that, Psal. 147.9. and some think David did especially speak of the Ravens, because, when the old ones have forsaken them, it is necessary that they should be fed of God. This is a fourth common argument against worldly cares, if God make provision for these Creatures, much more will he for us.

Vers. 27. The words being propounded by way of question import a more vehement negation, as if Christ had said, undoubtedly not any of you by taking care can add one cubit to his stature. Here is then another argument taken from the vanity and unprofitableness of this care.

A Cubit is a measure taken from a part of man's body, being the length of the arm from the elbow to the length of the longest finger.

〈 in non-Latin alphabet 〉 (saith Beza ) signifieth both the stature of man's body, and the age of ones life, but in this place it seems rather to denote the former only; as Luke 12.25. and 19.3.

Vers. 29. Even Solomon in all his glory was not arrayed like one of these. ] His beauty was artificial, theirs natural.

Vers. 32. Here is an argument peculiar to God's people against worldly cares; you that profess the name of Christ, or would be loath to be found in the condition of the Gentiles, should not do as they.

After all these things. ] That is, meat, drink, and clothes, do the Gentiles ] that is, such as are yet strangers from God, Ephes. 4.17. seek ] that is, only or chiefly; the Greek word signifies, to seek vehemently, and importunately.

For your heavenly father knoweth that ye have need of all these things ] A man may know our wants, and yet say, as James 2.16. another may desire to supply our wants and not know them, the Prodigal Son being in a far Country might have been starved for want of food, and his Father not have known of it; but 1. God knows our wants. 2. Will supply our wants, for he is a Father. 3. Can supply our wants, for he is a heavenly Father.

Vers. 33. Seek the Kingdom of God ] Endeavor by an entrance into grace to gather assurance of an interest into glory.

First ] In time, in affection, before and above all other things.

Righteousness ] The righteousness, by which man being a vile and base sinner in himself, is accepted righteous before God, and justified in his sight, called God's righteousness, because, as it is acceptable to God, so it is wholly wrought in man by God through Christ.

Added unto you. ] Over-added, cast in as an overplus, as a handful to the sack of grain, as an inch of measure to an ell of clothe. See 1 Tim. 4.8. There is bread as well as grace, and clothing as well as righteousness in the promise.

Vers. 34. Take therefore no thought for the morrow ] Pythagoras said well, Chaenici ne insideas, that is, be not solicitous for thy food tomorrow. For the Chaenix was the demensum, or daily meat of Greek soldiers, or slaves, to which our Savior alludes.

To morrow ] not only signifying the day immediately following, but also the time to come indefinitely, and at large, as also, Exod. 13.14. that is, hereafter, in the time to come, and in that of the Poet.

Seek not what shall be too morrow. For the morrow shall take thought for the things of itself; sufficient unto the day is the evil thereof ] that day will have its care when it comes, and this day hath enough of itself now it is come.

CHAP. VII.

Verse 1. IVudge not, that ye be not judged ] as if he should say, if you would have your own infirmity pitied, and your words and deeds construed in the best sense, then show the like kindness unto others.

By judging is meant, 1. All rash and temerarious, 2. All severe, unmerciful censuring of other men. He doth not forbid to judge, but rather teach how to judge. Jerome. There is a twofold judging; First, of the action when I condemn it as naught, it being so, this is lawful. Secondly, of the person, when because the deed is naught I condemn the person as an Hypocrite, this is blamed, unless the action cannot be found but in an Hypocrite.

Vers. 2. The reason against rash judgment, lest you be judged ] It was an Hebrew Proverb, midda bemidda, measure for measure; as if Christ had said, if ye judge men rashly, then men again by the appointment of God shall give rash judgment upon you: But if ye judge men righteously, then likely they will judge you so. This Law is established, Lev. 24.19. See Obad. 1.15. and James 2.13. Pharaoh that drowned the children of the Hebrews, was drowned himself.

Ver. 3. Why beholdest thou the mote ] That is, upon what ground, for what cause, with what conscience seest thou? and so in the fourth verse, How sayest thou ] that is, with what face, with what honesty, and conscience sayest thou? so much these interrogatories import. Mote ] that is, small and little sins, or supposed sins, sins in his opinion, which gives rash judgment. And perceivest not ] that is, well weighest and considerest not with thyself. Beam ] that is, great and notorious reigning sins. Mr Perkins.

The moral of the Fable of the man that had two wallets, in the former part of which he put the faults of other men, in the hinder part his own faults, whence that saying, Sed non videmus id manticae quod in tergo est, is suitable to this Proverb used among the Jews.

The difference between the third and fourth verse is only this: In the third verse Christ speaks of rash judgment conceived in the mind, in the fourth of rash judgment uttered in speech.

Vers. 6. Impure men are here compared to Creatures unclean according to the Law, dogs and swine. See 2 Pet. 2.21.

Mr Wheatly thinks he means not this either of the word preached publicly, or of the Sacraments, (for dogs & swine will not at all ren • him which gives them the Sacraments, and lets them come to Church, but they would rather all to rent him that should debar them from the fame) but of speaking to a man in private, by way of admonishing and persuading him.

Holy things ] That is, first and properly the word of God and Sacraments (say some) being holy, and the instruments of Sanctification.

Dogs and swine ] That is, malicious and obstinate enemies of God's word. Dogs ] that is, oppugners of the truth. Swine ] contemners. tread under feet ] that is, profane and abuse. turn again ] that is, to revile and persecute God's Messengers.

That our Lord Jesus was much delighted with the similitude of pearls, we may collect from thence, that in Matthew he useth it twice, here, & 13.45. w ^ch latter place declares the former and shows that the Gospel is that precious pearl which is not to be thrown to swine; and which being found, is to be changed with no riches in the whole world. There is a great agreement between Pearls & the Gospel. It is called a pearl in Greek, from its shining glory. See 2 Cor. 4.4. The Latins call them unions, because they are found alone, so the truth of the Gospel is one.

Vers. 7. It is not a simple repetition of the same thing, but a gradation.

Ask ] as a beggar, seek ] as with a Candle, knock ] as one that hath power, with importunity. This promise, ask and you shall receive ] is meant of things necessary to Salvation, and not of particular and special gifts as continence, &c.

Vers. 10, 11. A stone may be like bread, and a fish may be like a Serpent, yet Parents will not be so unnatural as to give the one for the other to their Children. This adage concerning bread and a stone hath passed from the Hebrews also to other nations, as it appears by Plautus, Altera manu fert lapidem, panem ostentat altera.

Ver. 12. That is, look what we would have other men to think, speak, and do to us, that must we think, speak, and do unto them, and no worse; And on the contrary. This is not to be understood of evil wishes, but of a will and desire well ordered, either by grace, and according to the written word, or at least by the light of natural knowledge and conscience; whatsoever thing either by the light of nature, and conscience, or by direction from God's word, you would that men should do to you, that do ye unto them : Nor yet of all things in particular (so Masters should serve their Servants) but by a proportion.

Law ] That is, the five Books of Moses, Luk. 16.31. Prophets ] that is, all the rest of the Books of the Old Testament, Mat. 2.23. 2 Pet. 1.19. The sum of the Law and Prophets, the Doctrine of the Law and Prophets. Brugensis. On this hang the Law and the Prophets, as after, 22.40. Grotius.

Vers. 13. Christ is the door for entrance, and the way for progress, called straight ] because of the great disproportion between us and it, we must deny ourselves; By the narrow way ] is meant a conversation bounded by the restraints of the Law and Gospel, to enter into this gate ] is to have experience of such a work in himself.

Vers. 14. The way to heaven is a straight way, a perplexed, afflicted, persecuted way, that is the force of the word there used.

Few there be that find it ] Few comparatively.

Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire, which were usually clothed in rough and corse attire, 2 King. 1.8. Heb. 11.37. This the false Prophets did that they might more easily delude the people, Zach. 13.4. Christ's meaning in this allusion is, to show that false Prophets have plausible pretences for their damnable Doctrines, and therefore are the more dangerous. In Aesop’s Fables the wolf is brought in, clothed with the Sheeps skin.

Vers. 16. Ye shall know them by their fruits ] That is, by the works of iniquity, as after in Ver. 23. So Grotius. He meaneth not so much the fruits of their lives, as of their doctrine, said Brugensis and Dike. He alludes to trees, as he shows after, who are known to be good or bad, not by their leaves, or flowers, but by their fruit.

Vers. 20. That is, partly by their doctrine, and partly by their lives, being judged according to the rule of God's word.

Ver. 22. Prophesied ] Here to prophesy signifies, to teach the people of God by expounding the Scripture, and applying the same to their consciences for their edification.

Name ] Jer. 27.15. that is, being rightly called thereunto, id est, ex autoritate & delegatione tua, Brugensis; to preach in the room and stead of Christ, to preach that which Christ would preach, and in that manner also which he would use, 1 Cor. 15.20.

Ver. 23. Lo preaching itself, though in Christ's name, because, yet not for Christ's name, is with God but a work of iniquity, and hell fire is the reward of it.

Never ] This word excludeth all times, as if he should say, I do not now, neither ever did, approve and accept you for mine own, yea, even in that time when you professed me, preached and wrought wonders in my name, even then I say, I did not accept and approve of you.

Workers of iniquity ] That is, men addicted to all sins, (in the Hebrew Idiotisme, Pognalei aven, Psal. 6.9.) and who as it were exercise an art of sinning.

Vers. 28. Ended these sayings ] That is, when he had in divers places given a taste of his doctrine to the people.

Vers. 29. The Scribes ] For first, they failed in the matter, they delivered not the Doctrine of God. Secondly, in the manner, they taught coldly, and without zeal. Thirdly, in the end, they taught in pride and ambition, seeking themselves, and not God's glory.

CHAP. VIII.

IN this Chapter are specified four several miracles: 1. The cleansing of the Leprous man. 2. The curing of a woman troubled with a fever. 3. The healing of the Centurions servant. 4. Lastly, the strange appeasing of the wind, and therefore this is rightly called by Ambrose, scriptura miraculosa, the miraculous scripture.

Vers. 1. The mountain ] Where he preached the Sermon which is contained in the three precedent Chapters.

Vers. 2. And worshipped him ] Mark saith, he kneeled down; and Luke saith, he fell upon his face, Luke 5.12. He shown reverence in his gesture. Lord if thou wilt thou canst make me clean ] He acknowledgeth a divine power in Christ, in that he saith, he could make him clean if he would; a short prayer but a sign of great faith and special modesty.

Vers. 3. The Law did not forbid to touch the Leprosy. That the Lepers might be healed thereby, but contrariwise, lest those that were not Lepers might be infected thereby.

Hand ] A right one it is probable. Piscat.

Vers. 4. See thou tell no man ] Some (that they may excuse the leprous person) do not think that he was seriously forbidden by Christ from divulging the miracle, but rather to provoke him to tell it: Others more rightly, that he was seriously forbidden, and think the cause was, because the seasonable time was not yet come.

Shew thyself to the Priest ] 1. To confirm the truth. Marlorate. 2. The Law is the witness of Christ. Jerome. 3. To magnify the Priests calling. Melancthon.

He sends him to the Priest, (saith Jerome ) 1. For humility, that he may seem to give honor to the Priests, for it was commanded in the Law, that those which were cleansed of their Leprosy should offer their gifts to the Priests. 2. That they seeing the Leper cleansed, might believe in Christ, and then they should be saved, or if not, they were inexcusable.

Vers. 5. Luke setteth down the same history; the two Evangelists do so agree in all circumstances, as it were folly to imagine two miracles of one. Calv. Piscator is of the contrary opinion; this only is different in the words, that in Matthew, the Centurion is said to come to Christ, in Luke he is said to send some of the Jews, which in his name did speak to him. Jansen also saith, it is the same history.

Vers. 6. Matthew saith, the young man was grievously vexed; Luke that he was near unto death.

Vers. 10. Not that he was ignorant of his faith, but that he might make it wonderful to others, and upbraid the Jews of their incredulity.

Ver. 11. Many shall come from the east and the west ] That is, from all the parts of the world, and shall sit down as at a feast. See Luk. 22.30. See Beza and Piscator.

Vers. 12. Children of the kingdom ] That is, many Jews by birth borne in the Church.

Vtter, or outward darkness ] It notes two things, 1. The extremity, 2. The eternity of the torments. See 22.13. & 25.30. A state far removed from heavenly joy, called light.

Gnashing of teeth ] Signifies either horror from the thoughts of their consciences mutually accusing them, as Rom. 2.15. or most bitter indignation and murmuring proceeding from impatience; for so to gnash with the teeth is used, Psal. 35.16. and 37.12. and 118.18. Lamen. 2.16. Acts 7.54. That is foolish which some imagine from the phrase, that hell fire with its smoke doth stir up weeping, and that there is so much cold there that the teeth gnash again with it.

Vers. 17. In Isaiah, it is he hath borne our griefs, or diseases: Here it is applied to Christ's healing of diseases, and 1 Pet. 2. to his suffering upon the Cross. This may well be, because the outward healing of diseases, was a Symbole or testimony of his inward healing; Although Grotius observeth, that Christ is therefore said to bear our diseases when he cured them, because of the great pains and travel he took therein, for it was after sun-set, and the multitude did much throng him.

Vers. 20. Son of man ] Some think he was so called, because he was borne of a Virgin, and had but one Parent, and so was a Son of man, not of men, that is, only of a Mother, and not of a Father and Mother both, as others are; but by the same reason it might be inferred that Ezekiel had but one Parent, because he is called son of man: but this title is given him to show, 1. That Christ was true man. 2. That he came of the stock of man. 3. That he descended very low for our sakes. Dr Gouge.

It is a wonder that Christ denied that he had anywhere to lay his head, when he had many godly, and courteous men who would willingly have entertained him, but this is spoken by way of caution, lest the Scrib should expect an ample and rich reward from him as a rich Lord, since he himself lived precario in others houses. Calvin.

Ver. 22. As if he should say, if thou wilt be my follower, thou must totally addict thyself to me.

Ver. 24. He was in a fast and dead sleep (for so much the word signifies) 〈 in non-Latin alphabet 〉 , ex 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , ex 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ligo, Verê soporatus aut demersus somno profundo, his senses were well and fast bound, as if he had had no operation of life, and therefore the Disciples are said to raise him, as it were from the dead, suscitaverunt, the same Greek word is used in many places where mention is made of the resurrection, Joh. 2.19. Mat. 27.52. 1 Cor. 15.12. Stulte quid est somnus. &c.

Ver. 25. The three Evangelists use three several titles to our Savior in this compendious form of prayer, all which (though the Latin and our English express not) are significant and emphatical in their original proprieties, That here importeth power, or might, answerable to Jehovah; Markes title signifies, a teacher of letters, or any art; Luke's is englished, Defender, a present helper, and he to express the Disciples zealous devotion ingeminates the title with a double appellation.

They stuck too much to the carnal presence of their Master, for as it appeareth by Mark they do not simply entreat him, but they expostulate the matter with him, Master carest thou not that we perish, Luke also noteth an amazed trembling, Master, Master ?

Vers. 26. Rebuked ] Restrained and stopped.

Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continual terror, from the sad sight of death, as if being exempted from the number of men, he now conversed with the dead. Calvin.

Vers. 29. Torment ] The word in the original is very significant, to cast us into the torments of hell, so the same word is expressly used by Luke 16.23. and 28. verses.

Before the time ] Either before we expected, or before the last day of judgment. So Gotius. See Aug. de civitate Dei. l. 8. c. 23. They who scorn the day of judgment are worse than the Devils; those who deny the Deity of Christ are worse than the devils, are Piscat.

Vers. 31. The Devils desire to go into the Swine, being the most unclean of all Beasts; and having his name porcus quasi spurcus, delighting in filthiness as the Devil with sin, given to devouring, as he himself is. 2. That doing so much hurt they might stir up the inhabitants against Christ, and cause them to curse him for the loss of their Swine.

CHAP. IX.

Verse 1. AND came into his own City ] viz. Capernaum. Mark. 2.1. There are three Cities of Christ rehearsed; The first was Bethlehem, in which he was borne, Micah. 5.7. Secondly, Nazareth, in which he was educated, whence he was called a Nazarene. Thirdly, Capernaum, in which he sometimes dwelt. Matth. 4.13. Hence Theophylact. Bethlehem genuit, Nazareth educavit, Capernaum incolam habuit.

Vers. 2. To him ] viz. Sitting and teaching, Luke 5.17. and that at his House, Mark 2.1. The glory of this Miracle was wonderful, that a man taken in all the parts of his body, whom they had let down in a Bed by cords, Mark. 2. Luke 5. Sodainely arose both sound & nimble. Although they neither said nor asked anything, God saw and knew their faith, lurking in their hearts, Psal. 37.10. Rom. 8.27. by the painful endeavor of those that carried him, & the patience of him that was sick of the palsy. Yet he saith not he seeing the patience of him that was sick of the Palsy, & the desire of charity in them that carried him, but seeing their faith, when yet it is certain that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone (although other virtues also be present) is that instrument by which the benefits of Christ, especially remission of sins is received. 2. That other works are approved of God, and accepted of him, if they proceed from and be done in faith.

Vers. 3. The other two Evangelists add, who can forgive sins but God alone ] The Scribes accused him of blasphemy, the Pharisees of eating with Publicans and sinners, 11. v. the Scribes accusation was a breach of the Law, the Pharisees, a breach of traditions.

Vers. 5. This interrogation hath the force of a negation, that is, neither is more easy than the other, but both equally difficult, and to God alone possible. He applieth his speech to their capacity, who being unregenerate were more moved with outward signs, than all the spiritual power of Christ.

Ver. 6. The Son of man hath power to forgive sins, but Luk. 23.34. saith, Father forgive them.

Answ. Though all the persons in the Trinnity forgive sins, yet not in the same manner, the Father bestows, the Son merits, the Holy Ghost sealeth up and applieth remission of sins.

This clause in earth ] meaneth, that Christ for this cause came down to the earth, that he might offer to men the present grace of God.

Take up thy bed ] That that which was a witness of thy infirmity, may now be a witness of thy health restored. Brugensis.

Vers. 9. A man named Matthew ] The Evangelist speaks of himself in the third person, He is called of Mark and Luke, Levi, therefore he had two names; He was at first called Levi, after his calling Matthew, and so he is styled after, though Grotius seem to differ from this opinion.

Luke saith, He made him a feast. Our Savior invites him to a Discipleship, Matthew invites him to a feast.

Vers. 10. At Jesus sat at meat in the House ] viz. of Matthew, as it is plain in Mark and Luke especially, for Matthew in modesty conceals his own name.

Many publicans and sinners ] Publicans and sinners will flock together, the one hateful for their trade, the other for their vicious life.

These two publicans and sinners are often joined together, Luke. 7.34. and 15.7.

Vers. 11. The squint-eyed Pharisees look a trosse at all the actions of Christ, where they should have admired his mercy, they cavil at his holiness; when these Censurers thought the Disciples had offended, they spake not to them, but to their Master. Why do thy Disciples that which is not lawful ] Now when they thought Christ offended, they spake not to him but to the Disciples.

Vers. 13. I will have mercy and not sacrifice ] That is, rather than sacrifice. By sacrifice all external worship of God is understood.

Call the righteous but sinners ] Those who acknowledge themselves to be sinners, confessing and forsaking their sins, and not such as presume of their own righteousness.

Vers. 16, 17. No man putteth new wine into old bottles ] That is, exacteth rigid and heavy services of weak and tender Disciples, and therefore my Disciples fast not while I am amongst them in the flesh.

But the days shall come ] When I shall send them my Holy Spirit, to strengthen and prepare them forhard service, and then they shall fast.

Christ therefore compares his Disciples to old bottles and torn garments, not because they were worn with long use, but because they were weak.

Vers. 18. All the Three Evangelists begin this History of Jairus, with the particle Behold, which yet here is not a Demonstrative adverb, but rather an adverb of admiration. For it is manifest that the men of this rank were the greatest adversaries to Christ. John 7.48. and 9.22.

The name of Jairus is suppressed by Matthew, but set down by Mark and Luke.

Worship him ] That is, bow the knee, which was common among the inhabitants of the East. He did not give divine honor to Christ, but worship him as a Prophet of God.

Ver. 20. Diseased with an issue of blood ] It is but one word in the Greek, The Evangelists do expressly declare that this Issue of blood had endured for the space of twelve years, and that the woman had consumed all her substance upon Physicians, whereby the glory of the Miracle was so much the greater.

Vers. 21. She had no devotion to the hem of his garment, but because she was kept off by the Press, so that she could not come near to desire his aide as others did, she said within her self, if I shall but only touch the hem of his Garment. Cartwright.

If I may touch ] A weak action, the hem of his garment ] the remotest part, with a trembling hand, a feeble apprehension; the virtue proceeded not from his garment, but immediately from himself, therefore he saith virtue is proceeded from me. Luke 8.8.

Vers. 23. Minstrells ] Who played with their sad tunes. Cantabat maestis tibia funeribus. Ovidius.

Vers. 24. She was dead, therefore they scoffed at him, as though he endeavored to raise one dead, as if she were only a sleep; but He really demonstrated that she slept to him, because He raised here only by his call, as we can those that sleep. Piscat.

Vers. 25. Tooke her by the hand ] As we are wont to do, when we raise one from sleep. Christ hereby demonstrated, that it is as ease • y for God to raise the dead, as to awaken those that sleep, which might much confirm their faith.

Vers. 33. I marvel not if the people marvelled, for here were four wonders in one, the Blind saw, the Deafe heard, the Dumbe spake, the Demoniacke is delivered; rarity and difficulty are wont to cause wonder, but meet in this.

If we respect either the multitude, or power of working miracles, there was never the like done.

Vers. 34. The Pharisees were mad, to defame with wicked speech so notable a work of God, for the Antithesis is to be noted between the praise of the people and the blasphemy of these men, what could malice say worse?

Vers. 36. He was moved with compassion ] The word signifieth the yearning of the bowels, such as is in the most tender pity and compassion, as Zechariah explains it, Luke 1.78.

Vers. 37. By this metaphor he declareth that many of the common sort were ready to receive the Gospel, see John 4.35. Those which profess themselves to be God's people, and are in some kind of ripeness to be instructed and become obedient to him, are the harvest. This was spoken at the feast of Tabernacles, which was in the midst of harvest, the Parable also of the Sower was in sowing-time.

Laborers ] The Ministers of Christ, see the 10. of Luke the beginning. few ] almost, only Christ and John. A harvest-laborer, or reaper, should be first skillful, secondly, industrious, thirdly, sent.

Vers. 38. Send forth ] Word for word, cast them out, for men are very slow in so holy a work.

CHAP. X.

Verse 1. THE number of Twelve did note the future restoring of the Church, for as the people rose from Twelve Patriarchs, so now Christ recalls the scattered relics, to the memory of their original, that they may conceive a certain hope of their restitution.

Power against unclean spirits ] It is well translated so by Beza, and us, according to the meaning of the phrase, word for word, it is in the original, power of unclean spirits, and so the Vulgar reads it.

Vers. 2. Peter and Andrew named first, because they were first called, Mat. 4.18. Theophylact. Peter is placed first here, but Luk. 6. and Mark 3. the same order is not observed, and by Paul himself, Gal. 2.5. James is put before Peter. We acknowledge the primacy, but not the preeminence of Peter above the other Apostles.

Peter signifies a rock which hath firmness, he was so called for constancy, Andrew manlike, James striving, John the grace of God, Philip a light or lamp, Bartholomew full of water, Thomas engraffed in Christ, Matthew plucked out of the world, James a striver, Lebaeus hearty, Simon zeal.

That they are sent two and two, as in Luke 10.1. The seventy Disciples are sent by pairs, this makes for the commendation of brotherly Charity among the Ministers of the Word, for the mutual keeping of works and doctrine, also for consolation and mutual help in adversity, and for the greater confirmation of the truth of the word preached. Deut. 17.6.

Because Christ sent his Apostles by pairs, the Jesuits walk two together in the streets, but if more of them go forth together, there is a mystery in it, according to that speech. Iesuitae semper sunt bini, si vero sint trini, tertius est generis faeminini.

Ver. 3. Matthew in describing his person, keeps humility and candour; humility in that, that when other Evangelists prefer him (in rehersing his pair) before Thomas, he for modesties sake postposeth himself to him; candor, that he makes mention of his ancient sinful condition, and confesseth that he was a Publican.

Vers. 5. Sent forth ] or commanded forth, for 〈 in non-Latin alphabet 〉 , whence the Apostles are derived, signifieth properly, Cum mandatis emittere, to send forth with commands.

Go not, &c. ]

Object. Mark. 16.15. Answer, Distinguish times, and the Scriptures will be consonant enough, that in Mark is meant of preaching after Christ's time, this in Matthew while he was living on the earth, both are true, because the times are divers.

Vers. 6. He assigneth the first place to the Jews, because they were the first-borne. First, Miraculous cures are there meant. 2. For those days only. 3. There is a difference between action and labor. 4. Forbids a mercenary affection.

Vers. 8. It may be understood of the Lord's work generally, that as freely they have received the grace, so freely they should do the work. 1 Pet. 5.2.

Vers. 9. Provide neither gold nor silver, nor brass in your purses ] The Commandment was temporal, and given to the Disciples but only for the time of their first embassage into Jury, as appears in the fifth verse ; and the Commandments of their first message were reversed afterward, Luk. 23.36. Mr Perkins.

Vers. 10. Scrip ] Necessary provision. two coats ] Change of raiment. staves ] defense.

Objection, A staff is allowed, Mark 6.8. but here in Matthew, and Luk. 9.3. it is denied.

Answer, Matthew and Luke mean staves which are a burden to them that bear them, but Mark means a staff whereon travellers do ease themselves, Gen. 32.10. a walking staff, take no staff to strike with. See Piscator.

Shoes ] See Mark 6.9.

The shoes which Matthew mentioneth are new, such as are with care and diligence prepared to travel in, the Sandales in Mark are such as are daily worn on the feet. Mr Perkins.

Vers. 11. And into whatsoever City or house ye shall enter, inquire who in it is worthy ] and there be bold to tarry and receive entertainment; as if he should say, everyone that is worthy will be ready to show kindness unto you. Acts 16.15.

And there abide till ye go thence ] Abide in that house till ye go out of that City; go not from house to house. See Luk. 10.7.

Vers. 14. It is probable that the Jews then used to shake off the dust as a figure of cursing, as if they did it to witness, that the Inhabitants of the place were so wicked, that they infected the earth and dust with their contagion, and that they would not communicate with them in anything. Iansen. Harm.

Chrysostom, Jerome, Theophylact, and Agustine say, that Christ commandeth them this, that they might show they would have nothing to do with them, and not carry away their dust who contemned the Gospel.

Vers. 16. Behold I send you ] The mission of the Apostles was twofold, first, more particular in this Chapter, when Christ sent them only to preach the Gospel in the land of Judea, 5, 6. v. Secondly, more general after his resurrection, Mat. 28.18, 19. These words pertain to Christ's first mission.

As sheep ] Harmeless, and helpeless. Among wolves ] so called, first, For their antipathy to the sheep; secondly, For their cruelty, thirsting for their blood.

Be wise as serpents, and simple as doves ] Be wise lest ye be circumvented by others, and simple lest ye hurt others; Sine prudentia simplicitas stultitia est. Drusius.

The Serpent is very quick sighted to escape danger, Tam cernis acutum quam aut aquila aut Serpens epidaurius, and therefore, He is called Draco of seeing. 2. He stoppeth his ears against the Charmer, with the earth on one side, and his tail on the other, and will not be gotten out of his hole. 3. Seekes to save his head, Jerome, Agustine, Ambrose, Totum corpus in orbem circumvoluit ut caput occultet. 4. He hath a tortuous way not to be found; He hath respect here to that place. Gen. 3.1.

The Serpent had in his Creation a special impress of wisdom above all other Creatures, therefore Satan made use of him to deceive our first Parents.

Doves ] The Dove Simplex est animal, felle caret, rostro non lae dit. Bernard.

The properties of the Dove, 1. Meekness, the Dove is without gall. 2. Simplicity, innocence, as here, the Dove is, without guile, a simple and harmeless bird. Cant. 4.1. and 5.12. and 6.8. The third quality is Chastity, she keeps to her mate, sincerity and singleness in heart and life. 4. Is neat, ad candida tecta columbae, they are pure, not defiled with sin. 5. The Dove is a loving, and lovely creature. 6. The Doves fly together, Esa. 60.8. So they must join together in God's pure worship.

Vers. 17. But beware of men ] As if he should say, what speak I of Wolves, you have more cause to fear danger from men, than Wolves, or from any other creature whatsoever. Homo homini lupus.

Vers. 18. Governors ] As Paul before Felix and Festus, Act. 23.24, 25. and 24:25.

Kings ] Peter before Herod, Act. 12.4. and Paul before Agrippa, Act. 25.26.

Vers. 23. Son of man ] It is a comfort given peculiarly to the Apostles. Christ is said to come, when he brings remedy to things in despair.

Vers. 24. The Disciple is not above his Master ] While he continues a Disciple, as Christ's Disciples should never cease to be his Disciples, so Grotius interprets this proverb usual among the Hebrews.

Vers. 28. As if he should say, I allow and command you to fear men only for God, who hath set them over you; but fear God for himself. Perkins.

Vers. 29. Farthing ] The tenth part of a Roman penny, of our Coyne half penny farthing; 〈 in non-Latin alphabet 〉 passerculus is a diminutive of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . There is almost nothing less esteemed than Sparrowes, for two were then sold for a farthing, or as Luke saith, five for two farthings, and yet the eye of God is watchful to defend them, they are not shot and so fall down without his providence. The Epicure altogether denies providence, Aristotle includes it in Heaven, some of the Arabians say it is employed about universalls not singulars, but this verse and the next confutes them all.

Vers. 34. To send peace but the sword ] That is, division by means of the doctrine of the Gospel.

By the sword here not war but division is understood, as is most evident by Luke 12.51.

Vers. 37. That is, whosoever loves what he hath best reason to love in this life more than his Savior is not worthy to have any benefit by him, any share in his mercies.

Whether our love be an ascending love up to Father or Mother, or a descending love down to Son or Daughter, it may not be greater than our love of Christ, nay our love of all others in comparison of our love to Christ must be hatred. Luke. 14.26. Is not worthy of me ] That is, shall have no benefit by him, shall not be saved by him.

Vers. 39. He that findeth his life shall lose it ] That is, He which thinks he finds his life, he that thinks that by the denying of the Gospel whereby he may preserve his life, and obtain good days in it, he shall lose life.

Loseth ] It is not meant of an actual losing, but a disposition or preparation of the heart to lose for Christ's sake (if need be) the dearest thing we have, that is, our life. Luke 14.26.

Vers. 40.41. He that receives ] That is, doth any good office, or deserves well of a Prophet.

Righteous ] Is to be taken by way of eminency, for one of eminent sanctity, such as among the Jews had therefore the surname of Iusti, as Simeon Iustus, Jacobus Iustus.

Give to drink ] Whence we may gather what receiving before is meant, viz. relieve, maintain, support.

A Prophets reward ] An eminent reward, or of the quality of a Prophet, though himself be none. Mede in loc.

These words of beneficence to Ministers of the word, are expounded by the chiefest Divines, that the sense should be, as they who give honor to the Ambassadors of Kings or Princes, do procure the favor of the King, so he that respects and honors the Apostles and the Ministers of the word, as the Ambassadors of God, 2 Cor. 5.20. shall certainly receive a large reward from God. This is a pious interpretation, and not strange from the mind of Christ; yet it doth not fully express the sense. For it is the same to receive the Apostles, Christ, a Prophet, a righteous man, as to receive the words of the Apostles, Christ, a Prophet, a righteous man, or to believe and hearken to them, so that true faith is especially expressed by this phrase, laying up in their hearts the word of Christ, the Apostles and Prophets; and adhering to him with all the heart, which shows it self afterward in beneficence and hospipitality toward the Preachers of the Gospel. That this is the mind of Christ, appears by a parallel place, Luke 16.16. where Christ expounds himself, what it is to receive the Apostles and Ministers of Christ. It is the same thing to hear one and receive him; so Matth. 11.14. if you will receive me, if you will believe me, hear me. John 1.11.12.

To receive in the name of a Prophet, and of a righteous man ] signifieth, as much as to do them good, for the honor of the Gospel, and in respect of the Gospel. Mark 9.41.

A Prophets reward ] Some understand it, that they shall be partakers of the same reward, which is laid up for the Prophets and righteous, rather a reward which is fit for the worthiness of the person, upon whom the liberality shall be bestowed.

Vers. 42. And whosoever shall give to drink unto one of these little ones, a cup of cold water only ] A proverbial kind of speech, which we use to this day in many tongues, as often as we would express the least benefit. God esteems men's deeds by their mind, not their mind by their deeds.

In the Greek it is 〈 in non-Latin alphabet 〉 Cold only, not water, as the Latins say, frigidam bibere and frigida lavare.

CHAP. XI.

Verse 4. GOe and show John again those things which ye do hear and see ] Our Savior answers them by a real demonstration.

Vers. 6. In me ] With the simplicity and humility of my person, kingdom, word, worship and administration of the Sacraments. See 26.31. 1 Cor. 1.23.

Vers. 7. John ] His name was famous among the people, and they spake honourably of him, but his doctrine was little esteemed; therefore Christ telleth them that they lost their labor, which went forth to see him, except they would observe his doctrine.

Vers. 8. The simple meaning of this place is, that there was no such thing in the Wilderness, which should allure the people thither, for all things there were rude, they should rather look in Kings Courts for fine trimming, which delighteth the eyes.

Vers. 9. 1. Prophesied of all things, the old Prophets did. 2. In his Mothers belly, Luke 1.41. 3. Pointed at Christ with a finger; he was middle between a Prophet and an Apostle.

Vers. 10. Behold I send my messenger before thy face, who shall prepare thy way before thee ] It is a metaphor taken from Kings, for whom going forth the ways are wont to be prepared, the streets made clean and adorned, and his chief servants to go before him, the chiefest of which is he that goes next before him. Such a one was John the last of the old Prophets, and the first of the new.

Vers. 11. John the Baptist was nearer Christ in time, being the very next unto him of all the Prophets which ever went before him; he was therefore more happy than the rest, for he saw what they desired to see, and saw not; and also of a more worthy calling, as pointing out Christ with the finger, which the rest only descried afar off.

He gained more to God by his Ministy, than any of them had done, as appeareth verse 12.

Notwithstanding, &c. ] That is, in the new estate of the Church, not in respect of his person and gifts, but of his ministry, greater than John the Baptist. Hildersham. See Dr. Sclator on 1. of the Rom. p. 1. because he is all what John was half, wholly under the Gospel of the kingdom. The least Minister of the Gospel is greater than John, in respect of the preaching of Christ, so Bishop Down. de Antich.

Grotius saith, the comparison is wholly in the gift of the Prophet, which Luke 7.28. expresseth more evidently, as much as John exceld all the Prophets before him, so much the lowest Prophets of the New-Testament excel John, viz. in greater knowledge of man's redemption: for that before John was a mystery, in John's time it began to shine forth, after the passion and resurrection of Christ, and sending of the Holy Ghost, it was more evident than the light at noon day.

Vers. 12. The Kingdom of heaven ] Christ himself, Ambrose; Eternal life, or Heaven, Gregory and Bede; Faith, Chrysostom, Euthymius and Theophylact ; some say the Church, or Gospel, Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia. There was such forwardness and zeal in them which heard John preach, to procure to themselves the kingdom of heaven, that they strove most earnestly to get it. Mr Perkins.

The kingdom of grace is called the kingdom of heaven, in opposition to the Kingdoms of the world, and to the spiritual kingdom of the devil, and because the Lord of it hath his throne in heaven, and all good things come to them from heaven, and because it differs but in degrees from the kingdom of glory; this is mixed and imperfect, that is pure and entire.

Take it by force ] As a Castle is taken by a storm. These words are restrictive, the violent and only they, and promissive.

Vers. 14. And if ye will receive it ] That is, if you will give credit to my speech.

This is Elias which was for to come ] viz. in spirit and power like to Elijah, Luk. 1.17. but not the person of Elias, John 1.21.

Vers. 15. He that hath ears to hear let him hear ] An Epiphonema with which Christ, and John in the Revelation following him, Apoc. 2.7, 17. often shut up their speeches concerning things of great moment. Christ would signify that it was a matter of great moment, to believe that John was the Elijah promised by Malachi, for they mistaking in that might be deceived in the Messiah.

Vers. 16. Christ useth a similitude (as it is supposed) of a game commonly used by children, Children leading several dances did so sing one to another; Christ that he might overthrow the pride of the Scribes, took occasion to reprove them from children playing together, their song was enough to condemn them.

Vers. 17. We have piped unto you, and you have not danced ] They were neither moved to mirth with merry things, nor to sadness with sad things.

Vsus tibiarum apud Hebroeos duplex erat, in hilaritate & gaudio, & in luctu, in nuptiis & infuneribus; We have mourned unto you (viz. with pipes) and you have not lamented. Mat. 9.23.

Vers. 18. He abstained from common meats, and common order of diet. Luke hath it, not eating bread, nor drinking wine.

Vers. 19. That is, to live after the common order of men, but he drank only water, and did eat only locusts and wild honey.

Vers. 19. There is a secret Antithesis between natural children and bastards, which vaunt of a vain title without a cause, as if Christ should say, let them go on in their pride which gloriously boast themselves to be wisdoms children in vain, she shall yet have her praise, and her authority amongst her natural children. Luke therefore addeth, of all her children, whereby he declareth, that the resistance of the Scribes was not such a let to any, but that all the Elect of God should remain in the faith of the Gospel; that place, Luk. 7.29. well explains this, that is, acknowledged the wisdom and goodness of God shining in Christ, and John.

Vers. 21. Hypotheticall propositions presuppose not a truth, as here, and Luk. 19.37. not that stones can speak, nor Tyre repent.

Vers. 23. A proverbial speech, and an allusion to the words of Isaiah 14.14, 15, 25. 1 Cor. 1.27, 29.

Vers. 25. These things ] That is, the Doctrine of the Gospel, and the mysteries of the kingdom of heaven.

Vers. 27. The opposition is made to exclude Creatures, and false God's, not the Holy Ghost; the meaning is, None, that is, no Creature, or Idol-God knoweth the Son of God but the Father. Mr Perkins.

Vers. 28. Come ] That is, believe, so Christ himself expounds it, John 6.35. No man can come, that is, believe, except the Father draw him. John 5. You will not come to me.

Wearied, and heavy laden ]The first word signifies such as labor until they be weary: and the other signifies such as are heavy laden with a burden unsupportable, and being grievously pressed therewith, desire to be eased of it.

Heavy laden ] Some say, 1. with Crosses, as Aug. de verb. Dom. 2. Rigour of the Law, Theophylact 3. Sin, Ier. 9.5. as Chrysost.

Rest ] From reatus, vis, regnum, paena peccati, not radix of it, therefore not said take away, but rest, from the four first; Here is no exception of sins, times, or persons.

Vers. 29. Learn of me ] Austin saith, what to do? Not to create the world, to walk on the water, to raise the dead; we must follow him, non in quantum Filius Dei, but in quantum Filius hominis ; the same Father, He gives us a precept, and a pattern, the one requiring our obedience, the other our conformity.

And ye shall find rest. ]Not outward, natural, but the repose of the mind and conscience.

Vers. 30. My yoke) Not only Christ's, because he as Lord puts it upon us, but because he as a fellow-servant helps us to bear it. Metaphora à jumentis deducta.

Easie ] 1. By presence of grace. 2. Help of the spirit, Ezek. 11.19, 20. 3. Love to it, yet a yoke and a burden; suave, sed amanti, is Bernard's gloss, i.e. John. 5.3, 4. Iugum ejus merito est suave, cui servire est regnare. Augustine.

My yoke is easy ] The Greek word signifies more rightly, my yoke is a benign, a gracious, a pleasant, a good, and a gainful yoke, all pleasure and profit is made up in the Word.

CHAP. XII.

Verse 1. THe purpose of the Evangelists in this history, was to show, partly how malicious the Pharisees were, and partly how superstitiously they were addicted to outward rites of small importance, insomuch that they placed all their holiness in them.

Vers. 3. Christ defendeth the fact of his Disciples, and confuteth the cavil of the Pharisees by five arguments: 1. By David's example, necessity freed him from fault, for the Priest which gave him leave to take the show-bread is commended by the Holy Ghost; indeed it was not lawful but for the Priest only to eat the bread, that is, by the common Law. The second Argument is in the fifth, because it is lawful on the Sabbath days to kill Sacrifices, to circumcise Infants, and to do all other things that pertain to the worship of God; the works of godliness cannot be contrary one to another. The Law ] That is the Books of Moses, which describe the Law, a Metonymy of the Subject. Broken by the Priests ] An improper speech which Christ useth, that he may frame himself to the hearers. The third argument is in the seventh verse, Christ reproveth the Pharisees because they considered not for what purpose the Ceremonies were commanded, nor to what end they did belong. Hos. 6.7. Mercy ] That is, all works of Charity, and under sacrifice is all the outward worship of the Law comprehended. The fourth reason is in verse. 8. Christ saith here that he hath power given him to set his people free from the necessity of observing the Sabbath, the Son of man (saith he) can of his own power moderate the observing of the Sabbath, as he doth the other Ceremonies of the Law. The fifth argument is reported by Mark only, Chap. 7.27. The sum of it is, they do wickedly which turn the Sabbath to man's destruction, which God instituted for his sake.

Vers. 5. On the Sabbath day the Priests in the Temple profane the Sabbath, and are blameless ] That is, they do such things as in other cases not concerning the worship of God, would be a profanation of the Sabbath. If a Butcher in his slaughter-house should so slay, flea, and cut beasts in pieces on the Sabbath, he would therein profane it.

Vers. 9. He went into their Synagogue ] viz. On another Sabbath. This history and the former tend both to one end, viz. that the Scribes were maliciously bent to carpe and cavil at everything that Christ did.

Vers. 10. They asked him ] viz. the Scribes and Pharisees, Mark and Luke do only say, they watched what the Lord would do; but Matthew setteth it down more plainly, that they tempted him also in words. And it is likely that he had healed some others on the Sabbath before, having therefore taken occasion of that, they demand of him, whether he think it lawful for him to do again that he had done before, but God who instituted the Sabbath, laid not a Law upon himself, they should have considered whether it had been the work of God or man to heal a dried hand only by touching it, or with a word.

Vers. 11. Christ showeth again what is the true and right observation of the Sabbath, and also reproveth them for their malicious dealing, because they cavilled at him for that which was usual amongst them all. Mark and Luke have not this similitude, they only say that Christ demanded whether it was lawful to do a good deed on the Sabbath day, or to do evil? For he that destroyeth the life of a man is guilty of an offense, yea, differs little from a man-slayer.

Vers. 14. Held a counsel ] Or took counsel, with the Herodians says Mark, whom yet they hated most deadly.

Vers. 16. And charged them that they should not make him known ] Because the time of his glorification was not as yet, but of his humiliation. 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles.

Vers. 18. Behold my servant ] The Greek word signifieth both a Son and a servant, but a servant here.

Shew judgment to the Gentiles ] That is, one should come that should restore righteousness decayed, and He should be the Governor, not only of the Jews, but should bring the Gentiles also under the government of God.

Vers. 19. Nor cry ] Such a cry is here meant, which is a sign of a troubled and chafed mind.

Vers. 20. A Reede is a tender thing, it will break sometimes afore a man be aware, a bruised Reede is more tender, it will be broken with a touch. A bruised Reede is a soul broken with the sense of sin, and weak in faith. Matth. 11.28.

Smoaking flax ] The weeck of a candle which is newly lighted, and hath little light or heat, but rather smoakes and offends with an ill smell, i. e. A soul which hath but a little knowledge and zeal, or affection for God, and much corruption.

Till he send forth judgment unto victory ] The words of the Prophet are somewhat otherwise, that he shall bring or lead forth judgment in truth. Yet Matthews speech hath force in it, that we may know that judgment cannot be placed in the world without great strife or labor, for victory is not obtained but by fighting. Some expound these words thus, until the sanctified frame of grace begun in their hearts, be brought to that perfection, that it prevaileth over all opposite corruption.

Vers. 22. Many are blind and dumb of natural diseases: but this man was blind in his eyes, and deprived of his speech, though there was no want in those parts pertaining to the sight, or in the proportion of the tongue.

Vers. 23. Is this the Son of David ?] Interrogatio innuit affirmationem opinabilem, as if they should say, truly He seems to be the Son of David, that is Christ, a periphrasis from the efficient.

Vers. 24. Beelzebub ] It signifies the Lord of flies, but if it be read Beelzebul, it signifies the dunghill God.

Vers. 25. Christ, 1. confuteth the cavil objected against him by a common proverb, 2. he proves it by an induction of three particulars; one of a kingdom, another of a City, the third of a house; the meaning is, there is nothing more absurd, than that the Devil should willingly overthrow the power which he hath overcome, who endeavoreth by all means to have them in his bondage.

Vers. 26. When Exorcists by the help of Satan cast out Satan, that is done by delusion of the Devil, ex pacto, that he might thereby retain men in superstition and idolatry, and that by his ejection out of the body, he might have dominion over the soul: for if Satan should violently cast out Satan, he would be divided against himself, which Christ denies.

Vers. 27. By whom do your children cast them out ] This place is diversely expounded, some by children there understand the Apostles who were Jews borne, and had received from Christ this gift and power to cast out Devils; others rather think that by children are meant exorcising Jews before Christ's time, who did cast out Devils among them, pretending to do this work in the name of God, whereas in truth they were all flat sorcerers, and did it by compact made with the Devil. Act. 19.13.16.17.

Judges ] You need not to seek far for your condemnation, the miracles which I work you apply to Beelzebub, and you praise the same in your children; therefore you have enough at home to condemn yourselves.

Vers. 28. By the Spirit of God ] Luke metaphorically calleth it the finger, for Spirit. For because God worketh, and showeth his power, by the Spirit, the name of a finger is aptly given it; this speech was common among the Jews.

Come ] This word is very forcible, and showeth that Christ appeared willingly to them as a Redeemer, but they as much as they could, drove him from amongst them, and would give no place to him that was come, ready and prepared for their salvation.

Vers. 29. This sentence is but a confirmation of that which went before. He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom, until he be spoiled of his weapons; he alludes to that place, Isaiah 49.24.

Vers. 30. When Christ was much injured with the blasphemies of the Pharisees, he confutes the slander, and then lays down this rule, He that is not with me is against me, in such blasphemies against Christ, we must take his part actively, and must resolve to be with Christ against the world. In Mark 9.40. and Luke 9.50. Some cast out Devils in Christ's name, and the Disciples forbad them, here because they did act in Christ's name (though they did not follow with them) they were not to be hindered.

V. 32. Christ said v. 31. Blasphemy should not be pardoned, in the 32. he adds, Neither in this world, nor in the world to come ] as we see in the Scripture the like positions are amplified, sometimes by a partition of persons, sometimes of places, sometimes of things, as here of time; by a partition of things, Gen. 31.29. of places, as Deut. 5.32. of persons, Rom. 1.16. Reynold de lib Apoc. tomo secundo praelect. 171.

A proverbial kind of speech for never, as neither good nor evil, for nothing at all; neither to the right hand, nor to the left, that is, on no side, with the Scholiastes Ben Syrae, qui linguae morbo laborant, sanari non possunt neque in hoc seculo neque in futuro.

Origen thought that all sins should be pardoned a long while after the last judgment, which error Christ refutes in those words, nor in the world to come. ]

Vers. 33. Either make the tree good, and his frite good, &c. ] Christ commandeth the Pharisees to be either good or evil, as if he should have said, there is nothing more contrary to honesty than hypocrisy, and they challenge to themselves the title of righteous in vain which are not upright; it is an upbraiding speech.

Vers. 34. How can ye being evil speak good things ] It is (saith Christ) no marvel if you vomit out evil words, seeing that your heart is full of malice.

Vers. 36. Where by idle words, he meaneth such as bring no profit to men, nor honor to God, though they do not directly dishonor God, or hurt men. The words are a true proposition, and sound argument drawn à minore ad majus ; if account must be rendered at the day of judgment of every idle word that men speak, then much more of blasphemous words.

Vers. 40. By three days and three nights are meant three natural days, because the Hebrews had no other words for a natural day. It could not be said he lay three artificial days in the earth, because he lay in the night part of a natural day. His abode in the grave was about 38 hours. He was but one day and two pieces of two days in the grave (for he was buried in the evening before the Sabbath, and rose in the morning the next day after the Sabbath) yet this is sufficient to verify Christ's saying, for if the analogy had stood in three whole days, then Christ should have risen the fourth day. Langus de Annis Christi lib. 2. cap. 1. saith, by this exposition Scripturae in os contradicitur, he saith two nights and two days are not three nights and days, two and three are not the same.

41. The men of Nineveh shall judge exemplarily, and are produced to convince others, who have less profited by greater means. Beza, Piscator.

Vers. 43. Is gone out ] A voluntary action, but he is cast out of the godly. He may return and actually possess such men he was actually cast out of. It is said metaphorically, that he walketh through dry places, for his banishment is grievous to him, and his dwelling out of men is like a filthy desert. Alludes to the Israelites being in the wilderness, they were not content, but had rather have been in Egypt again, there was no meat nor drink.

Seeketh rest ] So long as he is out of man, because that then he fretteth and tormenteth himself, and ceaseth not to try every way until he recover that he hath lost.

Vers. 44. My house ] It is his house though he be in part cast out.

Empty ] Or as the word is, idle, not possessed by grace; so void as nobody looks to it; the word is used by Pharaoh against the Israelites, you are idle ; so the devil finds men idle not looking to their souls, and then comes in.

Swept and garnished ] As men expecting guests sweep the house to show how welcome they shall be; so the idle man garnishes his house, and is ready to bid the devil welcome: A heart emptied and swept of goodness, and garnished with noisome lusts, is prepared for the devil.

Vers. 45. Seven other spirits ] The number of seven is taken here indefinitely, as in other places, that is multitudes.

Seven Spirits In the Revelation, that is, with several operations, so the devil comes with greater temptations and sins.

Vers. 47. His brethren ] That is, his nearest kindred, see ch. 13.55.

Vers. 48. Upon this place some old Heretics denied Christ to have any Mother. Interrogatio indignantis, as if he had said, What dost thou tell me of my Mother and my brethren, as if it were fit that I should omit my Fathers business, to hearken to my earthly kindred. Luke 2.49. Marys importunity is here reproved.

Vers. 49. Behold my Mother and my brethren ] Spiritual kindred are stronger than carnal.

CHAP. XIII.

Verse 2. THE occasion of our Savior's Sermon, was the gathering of much people together, and coming unto Christ out of all Cities; the kind of doctrine he spake was by a Parable , that is, a comparison and similitude drawn from ordinary matters; here it is taken for an obscure manner of propounding the truth under a continued similitude, or allegory, from the Greek 〈 in non-Latin alphabet 〉 assimilare, Luke 21.29. see 24.31.33.44.45.47. verses of this Chapter.

Behold a sower went forth to sow ] The Scope of this Parable is twofold, First, whereas our Savior saw a multitude of hearers, but not all coming with the same intent, nor all hearing with the same fruit and profit: he manifestly propoundeth this parable to show the diversity of hearers. Secondly, that every man might inquire and make trial of himself, in which form or rank of Hearers he is.

Behold ] A note 1. of certainty. 2. Of intention or excitation, that is, let him that hears consider, remember, apply. 3. Of castigation or check to our dullness, in beholding such material things.

A Sower ] That is, Christ himself, verse. 37.

Went forth to sow ] That is, to preach in Spirit, person, ministry.

His seed ] That is, the word of God, ver. 11. Which by Christ and his Ministers is cast into the furrows of the heart, as seed into the furrows of the earth by the husbandman.

The word of God in this Sermon, is compared by Christ to seed: and for divers reasons. First, as unknown seed, of which you know not what fruit it will bring forth, is a contemptible thing and of no price; so the word of God is not esteemed of. 1 Cor. 1.23. Secondly, as seed hath in it self a virtue of growing, of bearing fruit, and of procreating that which is like unto it; so the word of God hath in it a spiritual and quickening force of regenerating men. Thirdly, as the seed doth not quicken being kept in the garner, but being cast on the earth; so unless the word of God be spread abroad into the ears and minds of men, it doth not regenerate men, nor bring forth the fruits of faith. Fourthly, as in sowing the blessing of God is required, unless we will cast away the seed in vain; so in preaching the word, it is God only that gives the increase. 2. Cor. 3.7. Fifthly, as in sowing the field is to be prepared, unless we will lose our labor with the seed; so the heart is to be prepared to hear the word of God.

Vers. 4. The high way being continually trod by the feet of men grows hard, seed will not grow there; so men's hearts through the continual passing of the Devil and lusts. Our Savior interprets it plainly in the 19. verse. the reason of unfruitfulness is twofold, one inward, the seed was trodden underfoot, that is, they despise and undervalue it; the other outward, by malice of the Devil, the Foules came and devoured it up. Luke 8.12. he stealeth, that is, closely and secretly takes it away.

Vers. 5. This second ground goes beyond the former, they are hearers and doers. If you sow seed in ground that hath some stones and some earth, it will soon come up, but grows not downward; so these hear the word with joy, but it takes no root, if persecution come his Religion is gone.

These bad hearers are compared to stones or stony grounds. 1. For their natural hardness. 2. Coldnesse. 3. Heavinesse. 4. Vnprofitablenesse. This bad ground goes beyond the former. 1. It receives the seed. 2. Incontinently. 3. With joy. 4. Brings up the seed sown; it sprung up to sundry degrees. 1. To external obedience and reformation in most things. 2. To an outward profession. 3. To a kind of faith.

Much earth ] Not as if there were no earth, or roots, or moisture, but as a Rock covered with a little crust of earth above, all stones below; so it had no roots, that is, no deep roots, no roots to feed the stalk and blade that was come; no roots which could save it from withering in time of heat. This is implied by all the Evangelists, who say, because it wanted roots 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 leaf loseth his greenesse, and flourish, and withers by degrees. The causes,

• 1. Inward.
  • 1. Positive, hardness, 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 root. 2. Compunctionis, sound sorrow for sin, and the sound exercise of mortification.

Vers. 7. This ground goes as far 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 ear, 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 thorns grow up and choke it.

Bring forth no fruit ] That is, not to perfection, bring not fruit to the end as the Greek is, or maturity. The causes of this failing are set down. 1. In general to be thorns, viz. inward lusts, carnal affections, and corrupt desires. 2. In special 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 deceitfulness of riches, verse 22.3. Voluptuous living, Luke 8.14. called lusts of other things by another Evangelist, these enter and choke 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 general word, and put for the approved disposition of the soul, containing both civil and religious honesty. The first received not the seed, this receives and retains it; the second chokes the seed, this cherisheth it in a good heart; the third came up fair, but withered, this continues fruitful.

Our Savior 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 Savior mentions three degrees of fruitful ground, to note a difference betwixt Virgins, Widdowes, and Married persons. Theophylact applies it to Anchorites, Monks, and Laickes.

Christ mentioneth three degrees of fruitful hearers, 1 to note the free disposition of God's grace, who distributes to everyone according to his good pleasure. 2. to comfort and encourage his Ministers, who though they lose much labor in the three bad grounds, yet the good ground makes amends, in which none are fruitless. 3. to comfort and strengthen such as have not, nor can attain this hundred fold, though their endeavors be true and earnest, Christ honors 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. He here plainly declares, why he used a parabolical kind of teaching, because they seeing with their bodily eyes the Miracles of Christ, and hearing with their corporal ears his Sermons, they did not see nor hear with the eyes and ears of their heart.

Vers. 19. And understandeth it not ] Spiritually.

Then cometh the wicked one ] That is, the Devil; this phrase notes a special wickedness. God is called by the Prophets in the Old Testament, the Holy one, because he is infinitely and altogether Holy; so the Devil, because he 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 wickedness. 1 John 3.8. 3. they labor to make others wicked like themselves, they are wicked subjective and effective.

And catcheth away that which was sown in his heart ] Catch in our language imports a kind of violence, but the Greek word 〈 in non-Latin alphabet 〉 is more full, fetcheth it away by violence as the Harpie her meat; the ravenous creature the Harpie hath her name from this word; Christ useth the word Matth. 11.12. where it is rendered, take by force, because of the vehement pursuit of their spirit, so this shows the extreme eagerness of Satan's spirit.

Vers. 21. Yet hath he not root in himself ] It must be a rooting of our own, 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 distaste as puts a stop to a man in the way he is in.

Vers. 22. This ground in the general nature of it is thorny, thorns are lusts that thrive in the soul, so called, 1. because they are sponte nascentia, spring up naturally in the heart as the others do in ground. 2. tear and wound the soul as thorns the flesh. 1 Tim. 6.10. 3. in the respect of the end, thorns are for fire, so lusts either for the fire of the Spirit of God, or of the wrath of God.

And the deceitfulness of riches ] Riches are a great portion of the things of this world, the Greek word rendered deceitfulness, 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 color to draw us out of the way. Riches are not deceitful actively as the heart of man, Ier. 17.5. or as lust, 4 Ephes. 22. but objective, 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 employed.

Vers. 24. The Kingdom of heaven ] That is, the Gospel, because it is the means of setting it up.

Vers. 25. His enemy came and sowed tares among the wheat ] So long as the Church wandreth in this world, Hypocrites and wicked men be mixed with the good and sincere, therefore the godly should arm themselves with patience, see 47. v. the mixture of good and evil must be patiently borne until the end of the world, because the true and perfect restitution of the Church shall not be 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 Heretics. Where there is a seeming repugnancy in the Texts, there it is fit the plain precepts should guide our practice, rather than dark and obscure parables. The meaning of our Savior is not to forbid the use either of the spiritual or civil sword. These tares in the Parable are expounded to be the children of the wicked, that is, of that wicked one the Devil. Why therefore should it be so expounded, as to favor Heretics rather than Hypocrites? The intention of the Parable doubtless is to show that there is no expectation of universal purity in the Church of God during this life; this is the intention, and farther than so it is not doctrinal; it is evident that he who forbad to pluck up the tares, did not forbid to hinder the sowing of them.

He that sows the good seed is Christ our Savior, the field is the world, the good seed are the sons of the kingdom, the tares are the sons of that evil one, the enemy which soweth them is the devil, the reapers are the Angels, 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 Gospel should give back, therefore the Kingdom is compared to a grain 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.

Chrysostom saith, the meaning is, that the Apostles should bring many nations to the Christian faith, as leaven is wont to turn a great deal of meal into its own nature; Leaven though small doth so spread its force, that a great heap of meal is leavened therewith.

Vers. 34. He used not these continual 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 usual 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 adverb 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 faithful 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 Gospel revealeth the way to life everlasting, though we must not conceal 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 Gospel 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 implied 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 ourselves, 1 Tim. 6.17, 18, 19. 5. Use 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. Isaiah 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 forever.

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 householders, which are not only careful 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 skillful in the word written. See Mat. 23.34.

New and old ] Are new and old meats, Piscator, Grotius. New and old fruits, Drusius. Although some would have the Old and New Testament to be understood, that is, the Law and Gospel. Calvin interprets it of their divers and manifold ways of dispensing heavenly mysteries, which they do apply to every man's capacity.

Vers. 55. Is not this the Carpenters son ] Christ himself Mark 6.3. is called the Carpenter; and Justin Martyr saith, that he made plows and yokes before he exercised the function of the ministry.

Hereupon Julian the Apostate scoffed at Christ our Savior, saying (at his going against the Persians ) to the Christians, what doth the Carpenters Son now? And threatening, that after his return 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 wooden Coffin for him against his death; and a little after in that battle he died miserably.

Vers. 57. A Prophet is not without honor, save in his own Country ] It may be this was a general Proverb, that they which are eminent in gifts, are nowhere less esteemed than in their own Country; but Calvin and Chrysostom think the Jews were especially reproved by this saying, Christ was never less esteemed anywhere 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 Herod's birth day was kept ] After the manner of the Kings of the East. That ancient custom cannot be disproved in itself, of joyful solemnizing the birthday yearly, for that day, as often as it returns, admonisheth everyone of us to give thanks to God, from whom being brought hither we have passed many years now through his mercy; then that it may call to our mind how unprofitablely we have spent the time allowed by him, and that we would commend ourselves for the remainder of our lives to his protection.

Vers. 19. He commanded the multitude to sit down on the grass ] That Christ commanded the people to sit down by troops, he did this first by counsel, that the miracle might be the more conspicuous to the troops so disposed. Secondly, that the men might be the more fitly numbered, and when some looked back on others they might be mutually witnesses to themselves of this heavenly grace. Thirdly, Because he saw the Disciples solicitous, he would approve of their obedience, commanding them that which was in show a miracle, for it was wonderful when there was no provision, wherefore Christ would make show of a banquet.

Hilary disputes, whether the multiplication was made in the hands of Christ breaking, or of the Disciples distributing, or of the company taking; but it is probable that it happened in all three, and in breaking he so multiplied the fragments, that both the Apostles and the company saw the power of God in his hands, and after felt it in their own hands.

Vers. 20. And they took up of the fragments that remained twelve baskets full ] Every Apostle, as it seems, brought his basket after the usual manner of the Jews, as often as they went any journey far from the towns: In these baskets they were wont to carry bread with them, as it appears, 16.7. Mark 8.14.

Vers. 23. Compared with ver. 15. These things cannot otherwise be reconciled, than that the evening in the former place notes the time next the Sun-setting, in the latter place the time after the sun-setting, which extends it self to midnight. Exod. 12.6.

V. 25. And in the 4 ^th watch of the night ] The night was in times past divided into four quarters, or greater hours, termed 4. watches, each watch containing three lesser hours. The first they called caput vigiliarum, the beginning of the watches, it began at the even or Sunseting. Lam. 2.19. The second was the middle watch, Judge. 7.19. not so termed because there were only three watches, as Drusius would persuade, but because it lasted till midnight. The third watch began at midnight, and held till three of the clock in the morning, gallicinium, Cock-crowing. Luk. 12.38. The last called the morning watch, the dawning, Exod. 14.24. it began at three of the clock, and ended at six of the morning, that is spoken of here, and all of them are mentioned, Mark 13.35. The Romans did so divide their night, and distinguished their several watches by several notes, and sound of Cornets or Trumpets; thence the phrase de tertia vigilia in Caesar's Commentaries.

Vers. 27. Be of good cheer ] The Greek word signifies three things. 1. Be of good courage, forti animo estote. 2. Comfort, be of good comfort, consolamini. 3. Confidence, fiduciam habete, be of good confidence, believe.

V. 28. Bid me come unto thee on the water ] Rash zeal in Peter, yet God turned it for best, 1. Lest any say Christ's Body was not like ours, Jerome. 2. He sank to check his blind zeal. 3. Theophylact and Hilary think it a type of Peters forwardness when he denied Christ.

Vers. 30. Lord save me ] We should have an eye on Christ in all troubles, Psal. 121.1. Peter falls to prayer.

Vers. 31. Christ is firm, though he sink.

Vers. 36. Only touch the hem of his garment ] Neither weak faith nor superstition, but as Luke 8.44. Act. 19.12. Christ hath all creatures to obey him, and he heals all diseases.

CHAP. XV.

Verse 2. WHy do thy Disciples transgress the traditions ] There is a manifest impiety in certain human traditions, because they appoint perverse worship, and that which directly opposeth the word of God. others when they involve the worship of God with profane fopperies, they do vitiate its purity. Others which have more color, and are not infected with any notable vice, yet for this very reason are condemned, because they are feigned to be necessary to the worship of God. So we depart from the mere obedience of God alone, and a snare is cast upon men's consciences. Of this last kind it is here treated. For the washing of hands which the Pharisees urged, could not of it self be reproved of wicked superstition, otherwise Christ would not have suffered water pots to be brought at a wedding; unless it had been a free ceremony.

They are much deceived who have compared the sprinkling of holy water used by the Papists with the Jewish washings.

Vers. 5. Whosoever shall say to his Father or Mother, It is a gift by whatsoever thou mightest be profited by me ] That is to say, that which thou askest for thy supply, is given to another use: and I have nothing for thee. Polyc. Lys.

It is an ellipticke speech, but may easily be supplied, so that the sense should be this, if any one shall say Corban, he doth well, and hath well executed the office of piety towards his Parents, and is not guilty of sin against the fifth Commandment; It is better and more holy to give Corban, or to bestow something toward the building of the Temple, than to relieve Parents.

Vers. 16. Made of none effect ] The Greek word signifies to deprive of all rule and authority, as much as in them lay they did so.