Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to TITVS (Book Titus)

CHAP. I.

* 1.1THis 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.

* 1.2Vers. 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 * 1.3 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 preach∣ed. Doctor Taylor.

It seemes somewhat harsh to interprete the word promised, by decreed to promise: and therefore it is better a 1.4 to referre it to the promise made from the beginning of the world.

This promise was made to Christ (say some* 1.5) 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 * 1.6] Jdest, per singulas civitates. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 14.23. in every Church. Estius.

Vers. 6. Vnruly children] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a metaphor taken from untamed head∣strong beasts, that will not be brought under the yoake.* 1.7 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 ar∣gument 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 be∣tween them. By the name Bishop he meaneth those whom before he called Elders;* 1.8 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 * 1.9 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 Ci∣ties 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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.* 1.10

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,* 1.11 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,* 1.12 to whom also they sacrificed after his death; therefore called so ironically by Paul, say some. But since Poets are some∣times 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;* 1.13 but rather Paul cals Epimen••des a Prophet (saith he) because he wrote of Ora∣cles, 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,* 1.14 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 against them was more to be esteemed then Xenophons, or Plato's speaking for them.

Wherefore rebuke them sharply] Or refute them. Non est increpa, sed argue, hoc est re∣felle. Erasm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cuttingly, or precisely, or to the quick. He alludes to Chirur∣gions who cut away the dead flesh which festereth corruption in wounds. So Estius, Dr Taylor, and others.

That they may be sound in the faith] Not the vertue or gift of faith whereby we be∣lieve, but the doctrine of faith, that which we doe believe; that is, the doctrine of the Gospell;* 1.15 so it is taken Gal. 1.22. It is here opposed to Jewish fables and com∣mandements of men in the next Verse.

* 1.16Vers. 14. Which turn away from the truth] In the word Turn away is a metaphor, the speech being borrowed from those who turn away their bodies from the things they dislike;* 1.17 and here translated to signifie an inward loathing and dislike of the truth.

Vers. 15. Vnto the pure all things are pure] That is, all things in their own nature indifferent.* 1.18 See 1 Cor. 6.4. & 10.13. Rom. 14.20. all such things are free now to be used in good conscience without scruple, by means of our Christian liberty.

CHAP. II.

Vers. 3. NOt given to much wine] So given as to be a servant, slave, or vassall to it; Non multo vino servientes.* 1.19 Vulg. He hath expressed it significantly; for it is a sevitude and base condition for the senses of a man to be possessed with Wine, and not to be his own man, but a slave to Wine.

Vers. 10. Nor purloyning] The Greek word signifies to detaine any thing to ones own selfe that belongs not to him,* 1.20 and to put it apart to his own use, as Ananias and Sapphira did, Acts 5.6. where the word is likewise used. This vice in times past was so common among servants that the Poets use the word fures for servi.

Quid Domini facient audent cum talia fures? Virgil. Eglog. 3.

Vers. 12. We should live soberly, righteously, and godly in this present world] In these words he concludes our whole duty: live soberly, toward our selves; righteously to∣ward our Neighbours, and godly toward God.

Haec tria perpetuò meditare adverbia Pauli. Haec tria sint vitae regula sancta tuae.

Vers. 14. Who gave himselfe for us] His soule, body, life; it shews the willingnesse of his death.

Redeem us] Redeem by a price, ransome, and procure us a compleat pardon; us, Jews and Gentiles.

Purifie] By his word and Spirit, by the application of the doctrine of Christ and his grace. 1. The word doth this by way of example, while it sets out to us the holi∣nesse of Christ. 2. By way of argument, that we should not shew our selves so unkind to him, as sinne against him.

Vers. 15. Rebuke with all authority] That is, with a derived ministeriall authority; Christ preached, as having authority in and from himselfe. Matth. 7.29.

Let no man despise thee] He should not suffer any to contemn him. Paul doth not speake here to Titus as he did to Timothy, Let no man despise thy youth;* 1.21 whence it is collected that Titus was elder then Timothy. The Greek word here rendered despise is not the same with that in Timothy.

CHAP. III.

Vers. 5. BY the washing of regeneration, and renewing of the holy Ghost] The Spirit of God alludes to the practise of all civill people at the birth of a childe; they first wash it from its naturall uncleannesse:* 1.22 so the Spirit of God cleanseth us from our spirituall pollution. Baptisme is sacramentally the laver of regeneration; not by the work wrought, but by the grace of Gods Spirit by which we are justified, 1 Pet. 3.21.

Vers. 9. But avoyd foolish questions and genealogies] Such genealogies as are not in the word,* 1.23 which gender questions that the Scripture doth not end and deter∣mine.

Foolish questions] That is, unnecessary, idle, of no moment, of no good use to edifi∣cation, neither in faith nor love, in conscience nor manners.* 1.24 And genealogies] here is condemned all that recounting of kindred and pedegree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp, and vain-glory. The Jewish Teachers would be much and often in extolling of their Tribes and kindred.

Vers. 10. A man that is an Heretick, after the first and second admonition reject] Or avoyd; not as Erasmus * 1.25 too truly, but bitterly scoffes the Romish practise, Devita, id est, De vita tolle; but reject in an authoritative or judicatory way; not a meere negative act of refraining company, but a positive act of censure is here meant. Gra∣viter quasi censoria correctione reprimendi sunt. Calvinus.

Vers. 11. Is subverted] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is as much as if he had said, He is an house subverted * 1.26 or turned upside down, or inside outward,* 1.27 as a house turned off from the foundation.

As a ship a 1.28 turnes up her keele; this Greeke word is used Deut. 32.20. a people turned upside down; or subverted.

Hath the fairest side outward; the word is a Metaphor drawn b 1.29 from foule Linnen, as Favorinus, the foule side turned inward; as if he should have said, such a man, what ever shews he makes, is a naughty man.

Being condemned of himselfe] It is but one word in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Expe∣rience convinceth that most Hereticks think themselves in the right;* 1.30 so far they are from condemning themselves, in their consciences. But they condemn themselves, by

cutting off themselves from the Church, which other sinners are condemned to by the Church.* 1.31

Vers. 14. And let ours also learn to maintain good works] The words are, let them learne to be eminent in good works above others.* 1.32 The Vulgar hath it, curent bonis operibus praeesse. The Rhemists brag that their Translation (which hath it, to shew forth good works) is the better. We translate it also to excell, and the Greek signifies all three indifferently.

THese Postscrips in the end of Pauls second Epistle to Timothy, and of that to Titus, (as learned Beza hath well observed) were not found in the most ancient Greek copies;* 1.33 nor yet in the Vulgar Latine translation, no not to this day; these additions were made some hundred of yeers after the Apostles. In Ieromes time they were not extant, as the translation that goes in his name can testifie, which hath no such Post∣script. Our former and ancient English Translations, though they have them, yet they are but in a small Character different from the Text, as no part of it. See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the severall Epistles.

Notes

• * 1.1

  Hujus Epistolae, quam ad Titum, suum ex genti••i∣tate discipulum, scripsit apostolus, idem serè argu∣mentum est cum duabus ad Timotheum, prae••ertim cum priore. Nam sicut Timothe∣um Asiae minore praesecerat, ita Titum Cretae celeberimae & amplissimae insulae, quae nunc vulgo Candia vocatur. Erat itaquo uterque de ijs quae ad regimen Eccliasticum pertinerent, etiam per literas instruendus. Quod autem multo breviùs ad Titum scribat, quàm ad Timothe∣um, ea ratio reddi potest, quia Titus ut aetate provectior, ita & Ecclesiastick rebus gerendis erat exercitatior: Timotheus autem junior, atque recentior; ideóque pluribus informandus. Estius.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ante tempora saecularia. Non ab aeterno, sed ante multa saecula. Grotius.
• * 1.3

  Quia promit∣tentes constitu∣unt dare quod promittunt; hinc apostolus abusus est vocabulo promissionis, pro de creto seu praedestinatione: ut sit sensus, Deum ab aeterno praeordinasse, & constituisse da∣re electis vitam aeternam. Estius.
• a 1.4

  M. Ball of the Covenant. Vide Mede in 14. Apoc. v. 6.
• * 1.5

  Mr. Goodwin on 6. Iohn 37. Vide Hieron. & Bezam. in loc.
• * 1.6

  Jn singulis ci∣vitatibus, sive oppidatim; haec enim insula quondam dicta est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quòd centum habuerit oppida.

  Vrbibus inclytae centum Creta ideo dicta à Craiis Hecatompolis olim. Mantuanus.
• * 1.7

  Obstruere pror∣sus intendit haereticorum ora, qui nuptias damnant. Chry∣sost.

  The Apostle would by the society of marriage and Priesthood stop the mouthes of Hereticks that condemned marriage.
• * 1.8

  Locus hic abun∣de docet, nullum esse Episcopi & Presbyteri dis∣crimen, quia nunc secundo nomine promis∣cuè apellat quos priùs vocavit Presbyteros. Calvinus. vide B••zam.
• * 1.9

  Dr. Taylor in loc. I conceive it to be as cleare as if it were written with a Sunne beame, that Presbyter and Bishop are to the Apostles one and the same thing, no inequality or difference of Office, power or degree betwixt the one and the other, but a meer identity in all. It is true Jerome saith, Quid facit exceptâ ordinatione Episcopus quod non facit Presbyter? but in the same place he proves from Scripture that Episcopus and Presbyter are one and the same; and therefore when he appropriates ordination to the Bishop, he speakes of the degenerated custome of his time. Mr. Hendersons answer to the Kings papers. See the Divines answer to the Kings Papers at Newport.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex origine est sibi placens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, explicante in magnis moralibus Aristotele. Latini veteres quidam hoc loco protervum vertunt. Grotius.
• * 1.11

  Vide Bezam. Jerome on the fourth of Ga∣latians saith, Paul knew se∣cular Learning, though not perfectly, as this place and that in the 17 of the Acts, out of Aratus, and that 1 Cor. 15.33. out of Menander, shew. vide illum. in loc.
• * 1.12

  Vocat proprium eorum Prophe∣tam, vel quia omnes Prophetae vates dicun∣tur, vel quia descripsit vitia naturaliv gentis suae, quod perin∣de est ac posterio∣rum vitia praedicere, quia vitia nativa parentum ferè in posteros derivantur; nisi dicere velimus Prophetam appellatum, quia scripsit librum de oraculis, & à Cretensibus habitus tanquam Propheta teste Laertio. Immò & Cicero, l. 1. de divin. Epimeni∣dem illorum catalogo adseribit, qui per furorem sunt vaticinati. Menochius de Republica Hebraeorum. l. 3. c. 14.
• * 1.13

  He is so called because he was indeed a Pro∣phet and did divine and answer of events to come; some of whose answers and Oracles are yet extant, and recorded in Authors; besides that some of the Heathens confesse that he was the chiefe of those who by fury prophesied of things to come. Dr. Taylor.
• * 1.14

  Apud Graecos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usur∣patur pro mentiri, & Cretizas adversus Cretenses de en dicimus qui mendaciter agit subdoleque, contra hominem subdolum & vasrum. Rainold. de lib. Apoc. praelect. 134. Scultetus in loc. vide Erasm. Adagia.
• * 1.15

  Dr. Taylor.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Dr. Taylor.
• * 1.18

  Quorum est pura & mens & con∣scientia rebus adiaphoris minimè polluntur. Lex Mosis ponit discrimen ciborum, ut alii quidem sint puri & liciti, alii verò impuri & illiciti. Sed hoc discrimen sustulit lex Christi, qui omnia sine delectu piis concessit 1 Tim. 4.4. Drus. Prov. Class. 1. l. 5.
• * 1.19

  Quasi dicat, à vino in servitu∣tem redactus & quasi mancipium ebrietatis.
• * 1.20

  Est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decerpere ac fur∣tim detrahere, cum totam rem tollere non ausi, quod servi solent. Sicut Ananias Act. 5.2. Espencaeus.
• * 1.21

  1 Tim. 4.12. Id est, talem te exhibe tum vita tum verbo, qui contemni à nemine possis. Espencaeus.
• * 1.22

  16. Ezek. 4.6.9.
• * 1.23

  Cajetan. Stultas quaestio∣nes vocat quae carent rationabili causa quaerendi, quaeque nihil adserunt aedificationis. Estius. Iudaei à parva aetate vernacula sui sermonis vo∣cabula penitissimis sensibus imbiberunt, & ab exordio Adam usque ad extremum Zorobabel, omnium generationes ita memoriter velociterque percurrunt, ut eos suum putes referre nomen. Hieron. in loc. vide Espencaeum.
• * 1.24

  Dr. Taylor.
• * 1.25

  Quem Papistae Erat mus quia ulcera eorum rodit, per convi∣tium nominant. Vide Bezam.
• * 1.26

  Cottons Bloody Tenet.
• * 1.27

  Metaphora sumpta est ab aedificio, quod non modo aliqua parte collapsum est, sed funditus dirutum, ut instaurationi non sit locus. Calvinus. Estius idem ferè habet.
• a 1.28

  Mr. Vines.
• b 1.29

  Mr. Cranford on 2 Tim. 2.17.
• * 1.30

  Thorndikes Discourse of the Right of the Church in a Christian State: Ch. 1. Vide Estium.
• * 1.31

  Fornicator, ad∣ulter, ho••acida, per sacerdotes de Ecclesia propelluntur. Haeretici autem in semet ipsos sententiam ferunt, suo arbitrio de Ecclesia recedentes: quae recessio, propriae conscientiae videtur esse damnatio. Hieron. in loc.
• * 1.32

  Dr. Fulke. See Cartwrights preface to the New Testa∣ment.
• * 1.33

  They are not in the most ancient Parch∣ment Manu∣script Greeke Copy of the Bible, which Mr. Patrick Young hath to publish.

  Subscriptiones illae Apostolicae non sunt: & idcirco neque in Syro, neque in omnibus Graecis exemplaribus leguntur, sed aliquot post saeculis ex Graecorum scholiis videntur adjectae: ne dicam, quod haec ad Titum subscriptio Epistolae ipsi repugnat, quando dicit, Nicopoli scr••ptam Epistolam, cum Paulus. c. 3.12. Titum accersat Nicopolim. Scultetus. Certum est subscriptiones Epi∣stolarum numericas ortum traxisse à piis Christianis quibus vel Epistolae ab Apostolis fuerunt inscriptae, vel qui earundem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habuerunt. Tertullianus enim libro de praescriptionibus adversus Haereses post libri medium testatur, suo adhuc tempore, quod in tertium à Christo nato seculum incidit, Authenticas Apostolotum Epistolas fuisse recitatas, sonantes vocem, & repraesentan∣tes faciem uniuscujusque. Waltheri Centuria Miscel. Theol.