extreamest hazard of death even as a man rescued out of a Lyons mouth and pull'd from between his teeth So Calvin and Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie properly liberatus sum as the vulgar hath rendred it but ereptus sum for the Apostle doth not meane that he was freed from his bonds since he was in bonds when he wrote this Epistle but that he was snatcht out of the present danger which was then feared Gerh. in loc ex Estio Vers. 21. Linus This is that Linus who was after Bishop of Rome as Eusebius thinketh l. 3. c. 2. Claudia an English or rather Brittish woman went to Rome converted by Paul married a Roman Gentleman who for his parts was called Pudens as here but before called Rufus It was thought she sent the Gospell first into England ANNOTATIONS UPON THE Epistle of PAUL the Apostle to TITVS CHAP. I. THis Epistle is by the learned called Epitome Paulinarum Epistolarum an Abridgement of all Pauls Epistles it is fraught with such varietie of precepts fitted to all sorts sexes ages and conditions of men as whatsoever he hath in all his Epistles more largely handled hee seemeth summarily to have reduced the same into this one This Epistle containeth three parts 1. The salutation in the foure first verses 2. The narration or proposition of the matter of it from the 5. vers of the first Chapter unto the end of the eleventh of the third Chapter 3. The conclusion containing some private businesse enjoyned Titus and the ordinary salutation of the Apostle Vers. 2. Promised before the world began Or rather from the beginning of ages viz. in that famous promise of the blessed seed Gen. 3. Estius and à Lapide interprete promised by purposed he saith the same here saith à Lapide that he doth 2 Tim. 1.9 God promised that is decreed to promise before the world began and in due time hath made the promise manifest in the word preached Doctor Taylor It seemes somewhat harsh to interprete the word promised by decreed to promise and therefore it is better to referre it to the promise made from the beginning of the world This promise was made to Christ say some A promise is more then a purpose A purpose may be in ones selfe as Ephes. 1.9 but a promise is made to another Vers. 5. Set in order Supereorrigeres so Jerome translates it noting the emphasis of the praeposition added whatsoever is corrected is imperfect and some things were corrected by me before yet not fully redressed those things therefore which are wanting to perfection doe thou proceed to correct and set in order The word properly signifies a continuall and instant straighning of things which grow crooked in the Church Doctor Taylor And ordaine Elders in every City Jdest per singulas civitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 in every Church Estius Vers. 6. Vnruly children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from untamed head-strong beasts that will not be brought under the yoake The word therefore is fitly translated unruly and is answerable to the Hebrew phrase given to disobedient children viz. sonnes of Belial Deut. 13.13 Hieron absque jugo sonnes without yoake Vers. 7. For a Bishop must be blamelesse Since the Apostle prosecuting the same argument useth the name of Bishop and Presbyter indifferently in the same sense as Jerome and Calvin in loc observe thence some inferre that there is no difference between them By the name Bishop he meaneth those whom before he called Elders and throughout the New Testament it is indifferently given to all teaching Elders that is Pastors and Ministers and so is here to be taken A title well known in the Apostles daies in the Tongue then commonly used to betoken a painfull Office and a diligent labour borrowed from such as are set in the Watch-towers of Cities or Camps to espie and by a loud voyce or sound of a Trumpet or otherwise by a Bell or Warning-piece to discover and signifie the approaching of the enemy for such were properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or Watchmen It is attributed to the Pastors and Teachers of the Church not onely the great Pastor and Archbishop of our soules 1 Pet. 5.4 and the Apostles Acts 1.20 but the other Pastors and Teachers And the word must be thus needs generally taken in the New Testament as appeares Phil. 1.1 where the Apostle writeth to many Bishops in one City Philippi and Acts 20.28 speaketh to many Bishops in one City of Ephesus Not self-willed One that pleaseth himselfe in his own mind and will will have his own way Vers. 8. A lover of good men Or good things Estius would have it rather referred to persons because so it agrees better with the words going before Hospitall but to good men Quasi diceret Apostolus amatorem hospitum sed honorum See Beza These two are never to be abstracted one from another for good men are to be loved for their goodnesse and whosoever loveth goodnesse loveth good men yet of these two the context seemeth to favour the latter a lover of good men for the Apostle would have the Minister harborous to good men Dr. Taylour Vers. 10. Especially they of the circumcision That is the Jewes as Rom. 3 30. Col. 4.11 for Creete had many of the dispersed Jewes see Acts 2. The Apostle saith Dr. Taylor meaneth not so much the people of the Jewish Nation as the Jewish Teachers the teachers of circumcision such as are mentioned Acts 15.5 Vers. 12. One of themselves even a Prophet of their own Epimenides a Greek Poet who was esteemed as a Prophet by the Cretians to whom also they sacrificed after his death therefore called so ironically by Paul say some But since Poets are sometimes called by the Grecians Prophets as among the Latines Vates is so used Calvin takes it here onely for a Teacher He also hence notes that they are superstitious which dare take nothing out of prophane Writers Estius dislikes that he should be called a Prophet here because he was a Poet as if Paul spake after the manner of the Heathens which were wont to call their Peophets Vates because they thought them to be acted by some Deity for elsewhere saith he viz. Acts 17. he cals them Poets but rather Paul cals Epimenâ—des a Prophet saith he because he wrote of Oracles and profest a knowledge of secret matters See à Lapide The Cretians are alwaies liers They were so given to lying that they occasioned a Proverb among the Heathens We may lie with the Cretians that is lie with the liers Slow-bellies A proverbiall speech of such as are greedy and given to their bellies So the Syriack interprets it Vers. 13. This witnesse is true Although Epimenides was a Cretian that is a lyer because he spake against himself not for himselfe and against his own Nation so that his testimony
appeares in the fifth verse and the Commandements of their first message were reversed afterward Luk. 23.36 Mr Perkins Vers. 10. Scrip Necessary provision two coats Change of rayment staves defence Objection A staffe is allowed Marke 6.8 but here in Matthew and Luk. 9.3 it is denyed Answer Matthew and Luke meane staves which are a burden to them that beare them but Marke meanes a staffe whereon travellers do ease themselves Gen. 32.10 a walking staffe take no staffe 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 travell in the Sandales in Mark are such as are dayly worne on the feet Mr Perkins Vers. 11. And into whatsoever City or house ye shall enter enquire who in it is worthy and there be bold to tarry and receive entertainment as if he should say every one that is worthy will be ready to shew 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 any thing Iansen Harm Chrysostome Ierome Theophylact and Austen say that Christ commandeth them this that they might shew they would have nothing to do with them and not carry away their dust who contemned the Gospell 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 Iudea 5 6. v. Secondly more generall after his resurrection Mat. 28.18 19. These words pertaine to Christs first mission As sheepe Harmeless and helpeless Among wolves so called first For their antipathy to the sheepe secondly For their cruelty thirsting for their bloud 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 eares against the Charmer with the earth on one side and his taile on the other and will not be gotten out of his hole 3. Seekes to save his head Ierome Austen 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 speciall impresse of wisdome 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 innocency 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 flie together Esa. 60.8 So they must joyne together in Gods pure worship Vers. 17. But beware of men As if he should say what speake I of Wolves you have more cause to feare danger from men than Wolves or from any other creature whatsoever Homo homini lupus Vers. 18. Governours 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 despaire Vers. 24. The Disciple is not above his Master While he continues a Disciple as Christs Disciples should never cease to be his Disciples so Grotius interprets this proverbe usuall among the Hebrewes Vers. 28. As if he should say I allow and command you to feare men onely for God who hath set them over you but feare God for himselfe Perkins Vers. 29. Farthing The tenth part of a Romane penny of our Coyne halfe penny farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is almost nothing lesse 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 watchfull to defend them they are not shot and so fall downe without his providence The Epicure altogether denies providence Aristotle includes it in Heaven some of the Arabians say it is imployed 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 meanes of the doctrine of the Gospell By the sword here not warre 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 Saviour is not worthy to have any benefit by him any share in his mercyes Whether our love bee an ascending love up to Father or Mother or a descending love downe to Son or Daughter it may not bee 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 mee That is shall have no benefit by him shall not be saved by him Vers. 39. Hee that findeth his life shall lose it That is He which thinkes he findes his life he that thinkes that by the denying of the Gospell whereby he may preserve his life and obtaine good dayes in it he shall lose life Loseth It is not meant of an actuall losing but a disposition or preparation of the heart to lose for Christs 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 eminencie for one of eminent sanctity such as among the Jewes had therefore the sirname of Iusti as Simeon Iustus Iacobus Iustus Give to drinke Whence we may gather what receiving before is meant viz. relieve maintaine support A Prophets reward An eminent reward or of the quality of a Prophet though himselfe be none Mede in loc These words of beneficence to Ministers of the word are expounded by the chiefest Divines that the sence should bee as they who give honour to the
the other or because the power of Christ was as notably shewne in one as in two It is uncertaine saith Brugensis whether the name of Ierico was imposed upon this City from the figure of the Moone or from the most sweet odour of Balsame of which it is very fruitfull CHAP. XXI Verse 3. AND if any man say ought unto you ye shall say the Lord hath need of them and straightway he will send them Our Saviour did this as Lord not onely of the Beast but also of the owner And therefore when he sent his Disciples at the same time he enclined the heart of the owner to be willing to let them go shewing thereby himselfe to be the Lord that hath the hearts of all men in his hands and consequently the Governour of all things else Vers. 5. Tell the daughter of Sion That is Jerusalem built on Mount Sion the inhabitants of that City a metaphore and metonymie both It plainely appeares by the other Evangelists that Christ rode onely upon the Colt He names two for one by a Synecdoche or after the familiar use of the Hebrew tongue he rehearseth one thing twice Vers. 8. Great multitude spread their garments in the way viz. As to one annointed and in deed a King It was a custome with the Jewes when Kings were made to strew their garments and submit unto them Vers. 9. And the multitudes that went before and that followed cryed saying Hosanna So saith one both those which lived before Christ and those which lived after him are saved by him see Weemes Divine ex ercitat p. 171. This prayer was taken out of the 118. Psal. 25. Matthew also doth advisedly rehearse the Hebrew words that we may know that applauses and votes were not rashly given to Christ but that they reverently followed that forme of praying which the Holy Ghost had dictated to the whole Church by the mouth of the Prophet Calvin This word Hosanna consisting of a verbe and Hebrew particle is used for the hymne it selfe as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greekes It is used so also 15. v. the sense is we sing this well wishing hymme to the Messiah our King The custome of carrying bowes the Jewes received as many â—thers from the Graecians Blessed is he that commeth in the name of the Lord Out of Psal. 118.26 The Latines in their acclamations said Felix sit aut vivat He is said to come in the name of God which doth not intrude himselfe but by the commandement of God undertakes a kingdom Divino mandatu ac potestate Grotius Vers. 11. The Prophet Whom we have acknowledged hitherto as a Prophet we honour as a true King Vers. 12. Whereas people were to bring their sacrifices of Pigeons and Lambes a great way off they provided all these that the strangers might buy them for mony at the Temple and so save a great deale of trouble but Christ saw that under a pretence of buying and selling they did nothing but cheate and cosen the poore people and did in over-reaching and circumventing the poore buyers steale Vers. 13. Yee have made it a den of theeves In that they robbed God in converting the place to profane and common uses which he had ordained onely for sacreduse viz. the Temple Vers. 16. Thou hast perfected praise The same word is used Gal. 6.1 Vers. 17. Bethany Some expound it a house of sheep others a house of a song others the house of obedience and others the house of affliction Lodged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matthew useth here and Luke 21.37 of Christ lodging at Bethanie is properly spoken de armentis of Heards afterward it was applied to men turning a side and lodging all night with one as it is often used by the Septuagint Iosh. 6.11 and 8.9 Iudg. 19.6 Vers. 19. The fig-tree as naturalists observe puts forth her fruit as soone as her leafe whereas Marke saith the time of figges was not yet he meanes the time of ingathering figges The tree say some was like others and as fruitfull Christ onely intended to shew to his Disciples that He was God and man man in that He was ignorant whether it had fruit or no God in that it withered upon his cursing of it Others say that though the time of fruit-bearing was not come yet he cursed it because it had no signe of any fruit Vers. 20. Withered away The leaves falling off and its naturall moisture being wholly consumed the same Greeke word is used Mark 5.29 Vers. 22. Here might seeme to be a tautologie one would think that it had been large enough to have said whatsoever yee shall aske ye shall receive but here is all things whatsoever We would not speake so in ordinary language And all things Here is the generall promise that all things which yee aske yee shall receive and whatsoever may referre to particulars every particular thing that yee aske yee shall receive Vers. 25. The baptisme of John That is the whole ministrie of Iohn both the Doctrine He taught and the signe of baptizing wherewith he did confirme his doctrine Which question tendeth to affirme that it was of God and not of man and therefore to the Pharisees that despise Iohns baptisme he saith that they despised the counsell of God against themselves Vers. 32. Iohn came unto you in the way of righteousnesse That is the Doctrine of Iohn was sound and right Beleeved him That is allowed and with earnest affection embraced it Vers. 33. Another parable Iohn 19.32 Rev. 6.4 as one with the Hebrews signifies the first The scope of the parable is to shew 1. Gods great benefits to them 2. Their great unthankfulnesse 3. The great punishment that would fall upon them for their sinnes Luke saith Christ spake to the multitude and the speech is here directed to the Priests and Scribes But this is easily answered for though Christ bent his speech to them yet he discovered their shame before all the people The summe of the Parable is this it is no new thing if the Priests and other Governours of the Church do indeavour wickedly to defraud God of his right for they have used the like theevery before against the Prophets and now they are ready thus to slay the Sonne but they shall not escape unpunished for God will arise to revenge his own right And this is spoken for two principall causes 1. That he might reprove the Priests of unthankfulnesse and infidelity 2. That he might take away the offence which might be taken at his death which was so neare at hand Let it out In Greek gave it out for their use for a time There was a certaine house-holder which planted a Vineyard That is God the people of the Jewes Esay 5. Hedged it 1. For distinction God separates his people from all the people of the world 2. For safety and defence Some make the hedge the law of Moses in
upon him as if he drunk in every point that he said Vers. 23. And when they had ordained them Elders The Greeke word saith one signifies to ordaine by voyces The Graecians used in their Elections the ceremony of holding up their hand to testifie their liking of him that was chosen the Romans going from one side unto another whereof came pedibus ire in sentenâ—iam The word doth not necessarily signifie a choosing by suffrage but a choosing by and with authority and power and is attributed to the holy Ghost choosing of the Apostles elsewhere where no suffrage of the people can have any place and so here it signifieth for it is attributed to Paul and Silos not the people they were present not to certifie or disannull but to yeeld to and accept of the choice which they should make CHAP. XV. Vers. 9. PVrifying their hearts by faith The heart is purified by the bloud of Christ which faith layeth hold on Acts 26.18 which are sanctified by faith Vers. 24. Ye must be circumcised See 16. Chap. 3. Circumcision was taken away as a sacrament but it was not yet honourably buried and therefore it remained onely as a ceremony Vers. 28. It seemed good to the holy Ghost and to us As being assured of the certaine direction of the holy Ghost Necessary things Not as they were under the Law but in respect of the edification of the weake Vers. 29. From bloud and from things strangled and from fornication The Gentiles are forbid the eating of bloud and things strangled because of the cohabitation of the Jewes who were to be forborne while the Temple stood and untill that generation were dead which sometimes saw the ceremonies of force The reason of the conjunction of fornication with things indifferent viz. bloud and things strangled was the generall account that the Gentiles made of fornication not the Councels own opinion Because all these did equally disturbe the Church and stir up strife between the Gentiles converted and the weake Jewes Bloud was forbidden after Christs ascension onely in regard of offence and for a time so long as the weake Jew remained weak not in regard of conscience 1. Cor. 6.12 The Apostles forbid fornication amongst certain things indifferent not that they judged it an indifferent thing but because it so seemed to those Gentiles And this seemes to have been the opinion of the Corinthians Amongst the Papists simple fornication is accounted a veniall sinne and those that are carnall among us take fornication committed by a young man especially but for a trick of youth Vers. 39. And the contention was so sharp between them The word signifies such sharpnesse as there is in Vineger It is used by Physitians to signifie the sharpnesse of the feverish humour when it is acting in a fit Their dissention put them as it were into the fit of a fever CHAP. XVI Vers. 3. ANd took and circumcised him He was not circumcised because as Talmudists say it was not lawfull for the mother to circumcise her son his Father being unwilling for the authority of the Father prevailed He was not circumcised because it was necessary or because the religion of that signe yet continued but that Paul might avoid the scandall the thing was free in respect of God circumcision was not now a Sacrament as it was to Abraham and his posterity but an indifferent ceremony which might increase charity but did not exercise piety Paul would not circumcise Titus Vers. 13. Where Prayer was wont to be made where there was taken to be a Proseucha a place for prayer without the City The Syriacke hath Quia ibi conspiciebatur domus orationis the Arabick Locus orationis Verse 14. Whose heart the Lord opened The metaphore is taken from opening a door or lock and he that is the opener is he that hath the Key of David Rev. 3.7 Vers. 16. A spirit of divination Or of Python the Epithete of Apollo who gave answer to these that sought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he is called Apollo Pythius and Delphicus from that famous place whose name also was Pytho Beza Vers. 22. Rent off their clothes Of the Apostles not their own Erasmus saith the words may be taken either way but Calvin and Beza dislike that Vers. 31. Beleeve in the Lord Iesus Christ and thou shalt be saved and thy house Shall one be saved by anothers faith He shall not inherite eternall life unlesse he beleeve himselfe but he speakes here of being brought under the onely meanes of salvation Act. 28 28 Heb. 2.3 CHAP. XVII Vers. 11. THâ—se were more noble Gr. Better borne and bred of a more noble disposition The Country towne of Berea was more zealous and religious then the rich and stately City of Thessâ—lâ—nica Vers. 18 Encountred him The greeke word is taken from warres as appeares Luk 12.31 so Polybius often useth it whom Luke loves to follow Grotius in loc What will this babler say Seminiverbius this sower of words say The Greeke word signifies such a one as they that stood in the corne-markets and gathered up the corne that fell besiâ—es the sacks in emptying as Casaubone observes that is a man of no worth Some thinke it is an allusion to little birds which pick up the seed sowne yet are troublesome with their continuall chirping A setter forth of strange Gods of strange or new devils or new gods for the Gods of the Gentiles were devils and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the middle signification and signifieth either a good Angell or a bad B Smith Vers. 21. Spent their time in nothing else but either to tell or to heare some new thing To which end they often met in barbers shops where all the newes that was going in those dayes was currant hence we say verba in tonstrinis proculcata Vers. 22. Too superstitious The comparative degree though mostly it increase yet it is sometimes terminus diminuens somewhat superstitious and he puts a quasi to it to make it yet more milde as it were somewhat superstitious the Athenians had teretes aures smooth eares yea and the word it selfe hath an Euphemismus too for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that feares the Gods They worshipt indeed devils Moses called them so so doth the Psalmist Dr. Clerk Vers. 23. And beheld your devotions The Rhemists translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Idols according to the vulgar which renders it simulachra which is too narrow our translation is fitter the word Devotion is indifferent either to true or false devotion so is the Greeke The originall word signifies whatsoever men doe reverence for religions sake The Dictionaries say it signifieth the formes of worship or devotions as well as the thing worshipped To the unknowne God Lucian saith the neighbour Countries would sweare by him unknowne at Athens some thinke they