Commentary on Titus

and wisdom of the Pastors in restoring offenders by the spirit of meekness; that in the space of whole ten years (as M. Beza himself confesseth) only two persons were stricken with this censure. Now of the fearful abuse of this censure; whereby it is daily turned into an idle scarecrow, sold and bought at a vile price, I need not speak anything, seeing the thing it self speaketh so loud: would God it were as well reformed, as it is by a number of the godly learned discovered.

Use. 2. If heretics must be avoided then it followeth, that Protestants ought to avoid all communion and mixture with heretical Churches & persons: & namely with that heretical & Apostaticall Church of Rome and the members of it. To prove it an heretical Synagogue I shall not need to spend time after those two famous lights, our learned D. Whitaker's, and Reynolds: the former of whom hath proved that the present Church of Rome is no particular Church, but heretical, and ouerturning the foundation and grounds of faith, as by eighteen several points he instanceth, and concludeth that whosoever would be saved, must necessarily forsake her as an antichristian and Satanical synagogue. The other in his fifth Thesis of his learned book defendeth, that the Roman Church is neither Catholic, nor a sound member of the Catholic Church: in explaining the terms whereof, he saith that the new Roman Church is tainted with a gangrene of most pestilent heresies, which every way spreadeth further and further, and subverteth the faith of very many: and concludeth, that no otherwise then the contagion of the most mortal diseases, as the plague or leprosy or such like, even so the infection of Popery is as diligently to be shunned of all the faithful. This truth out of the mouths of such two worthy witnesses we may the better believe, not only for the strength of arguments they have used, as yet vngainesaied by any adversary; but also in that we have some of her own children confessing her the mother of all heresies. I will not light a candle to the sun in the former point, but briefly show wherein especially they are to be avoided ; and that for more perspecuity in two questions.

Quest. The former, whether Popish religion may be tolerated in a country professing the truth of Christian doctrine, as ours by God's blessing doth? I answer, No, if by any lawful means it may be banished. For being an heresy which 1. disannulleth the death of Christ. 2. abolisheth the human nature of Christ. 3. destroyeth the substance of the Sacraments. 4. taketh away the solace of the elect of God. 5. the honor of the son of God sitting at his Fathers right hand. 6. almost all religion, (all these being the express words of D. Reynolds, and proved in that thesis) it followeth that it may not be suffered in a country which can abolish and cast it out. For,

1. Every worship must be suitable to him that is worshipped. If he be divine, so must it: if he be civil it must also be civil: if he be simple, pure, without mixture, so must that worship which is or can be acceptable unto him. 2. We know out of the word that Samaritan worship (when men will fear God but worship him according to the rites of the country; 2. King. 17. vlt. ) was ever hateful to God; who will not have his field of the Church sown with diverse seeds, nor plowed [ 1] with an ox and an asse. The Jews meddle not with the Samaritans, [ 2] but must hate the works of the Nicolaitans. And indeed to halt between two, to be neither God's nor Baals is to be of no religion at all▪ and the Church of Laodicea showeth that the Lord can never digest two contraries never so well mixed or wisely tempered in matter of religion. 3. The approbation and blessing of God on those Kings, governments, [ 3] and Churches, who went through-stitch in pulling down all the high places: as David, Solomon, Hezekiah. But memorable was the worthy act of Iosia, who made a covenant before the Lord, and called all the inhabitants of Jerusalem, the Priests, Levites, and all the people from the smallest to the greatest, and caused them all to stand to it. See 2. Chro. 34.31. ad sin. But whereas others, otherwise good Kings, are reproved and blemished, because either they left the high places standing, and proceeded not to a through reformation; as As • ▪ • . Kin. 15.14. Or if they did fully reform their country, yet that they did not so zealously hate Idolatry, but that they would enter into league and affinity with Idolaters: as Jehoshaphat Asas son, Who lifted up his heart unto the ways of the Lord, and took away the high mountains and groaues out of Judah. But yet Jehu is sent to reprove him for his society with wicked Ahab, saying, Wouldst thou help the wicked, and love them that hate the Lord? A worthy commendation was it of the Angel of the Church of Ephesus, that he could not bear them which were evil, Rev. 2.2.

[ 4] 4. Consider the danger and hurt in tolerating heresy in these particulars. 1. It is a breach of God's commandment, Deut. 29.18. There shall not be among you, man, woman, nor family, nor tribe, which shall turn his heart from the Lord, to go serve the gods of these nations: There shall not be among you any root that bringeth forth gall and [ 1] wormwood. 2. This mixture layeth open to God's revenging hand, and [ 2] is called by no less title then Rebellion, Josh. 22.17. 3. There is most [ 3] apparent danger of infection; for heresy is called in the Scripture leaven, and a gangreene: and here also consider the weakness of flesh, which is as ready to be plucked away with every error of the wicked, as the most dry tinder is to receive the sparkle of fire cast into it. Hence also are Idolaters called stumbling blocks, snares, thorns, whips, and destruction: [ 4] See Josh. 23.13. 4. This mixture in religion threateneth ruin unto Church and Commonwealth; it hindereth or corrupteth public justice by partiallitie, or too rough and exasperate proceeding: it causeth distraction of affections, and prepareth to tumults and massacres, as the experience of many ages hath taught. A kingdom or Church divided against it self cannot stand. Which Jeroboam well conceiving, that he might bring the people to unity in religion, set up two calves, one in Dan, and the other in Bethel. How both Jews and Gentiles wickedly resisted Christ and his Apostles, upon this same ground that two diverse religions were vnsafe in one country, and long could not continue, but the one would eat up the other, the history of the Gospel, and the Acts of the Apostles evidently show. From whom we may frame a good argument, that if they were so vigilant to keep out whatsoever might disturb their error; how much more carefully should the truth be preserved in the purity of it, of all such as have any care of the continuance of it? nay more, shall the mention of a toleration of our religion in Rome or Spain be capital; and should we by connivence at their known Idolatry, give them as good as a toleration; and so strengthen their hopes for an alteration? These reasons if I should now in particular apply unto the Romish Church for the further evidence of them, I know better where to begin then to make an end: and should dwell too long on the question, which I purposed rather to point at, then fully to handle; as more largely out of the Scriptures, Fathers, and councils I easily might. But from them all as they lie, in one word may be concluded, that the toleration of Popery in a reformed country, where it may be cast out, is utterly unlawful.

The second Question is, whether Protestants may marry with Papists? Answ. For the right resolving of this question, two things must be considered. 1. Whether the person that now professeth Popery, will yield to be won to the embracing of true religion: which if he do, then caseth such a one to be a Papist, and may be married withal. • hus Isaac married Rebecca the daughter of Bethuel; and Jacob the daughters of Laban, who was an Idolater as appeareth, Gen. 31.53. On the same condition Boaz married Ruth a Moabitisse woman, but who was first converted to the Jewish religion. And thus the Lord himself yielded unto the marriages with Heathnish women taken in war, but heavily after a sort, and by indulgence, but on no hand unless they would first entertain the true religion, as by those many ceremonies enjoined might more specially appear: and by Jacob we may judge of the other Patriarchs, who would not give Dinah to Hemors son, unless the whole family were circumcised.

Secondly, it must be considered, whether the party be an absolute Papist, or only Popishly affected in some points; as namely, whether he or she err in main and fundamental points of faith; or in less dangerous opinions. If the party prove tractable and err only in smaller points; as suppose some superstitious observations of days, meats, foolish and rash vows, or such like, sucked in by reason of corrupt education; although I would wish a man to make a better match for himself, yet I cannot condemn it as utterly unlawful, neither in this question cometh such a one under this commandment of the Apostle. But if the party be a limb of the Pope, drinking in with greediness the poisoned cup of his heresies; and such a one as is turned off the foundation, by holding justification by works, freewill to good, Popish traditions of equal authority with Scripture, and such like: here the precept holdeth. A Protestant may not marry with such a party: The reasons are these.

1. The nature of marriage (much more then of friendship) is a communion [ 1] and fellowship in divine and human things. Now what communion can be between truth and falsehood?

Secondly, God's example, who in the beginning joined not two of diverse religions: besides, the commandment is, not to be unequally yoked: [ 2] and, to marry always in the Lord, not against him. And if a Christian may not by bodily conjunction become the member of an harlot, much less of an idolater, who goeth an whoring from God after many lovers.

Thirdly, marriage is called the covenant of God, both because he maketh it in heaven, and watcheth how it is entered and carried by married persons in the earth. Now how can he think his marriage to be made by [ 3] God, who hath a limb of Satan and Antichrist laid by his side? or rather that himself hath not willfully profaned the name and covenant of God: as Judah did, by marrying the daughter of a strange God ? Malac. 2.11.

Fourthly, there is certain danger of seduction by such a party, and [ 4] therefore it is a presumptuous tempting of God, to match with •• ch a one. And can there be a stronger reason given then this which is the Lord's own for the strengthening of his own prohibition? Deut. 7.3. Thou shalt not make marriages with them; for they will cause thy sons to turn away from me: and the same reason is rendered in renewing the precept, Josh. 23.11. Plentifull is the Scripture in examples to this purpose: Solomon to whom the Lord appeared many times, fell by means of his outlandish wives to idolatry: and who thinketh himself wiser then he? Joram at the instigation of his wife forsook the Lord; he had the daughter of Ahab to wife, and he did evil in the sight of the Lord. But most pregnant is that example of Israel, who marrying with Moab, was presently joined to Baal Peor, and for this sin were slain in one day four and twenty thousand, Num. 25.9. And let him that thinketh himself to stand on the surest ground, consider whether his disposition be not such, as standeth in need of such a companion, as may rather further him in piety, then any way alienate him from the ways of God.

Fifthly, ordinarily the Lord followeth such matches with visible [ 5] plagues: sometimes without the family, sometimes within: according to that threatening by his Prophet, that he will cut off master and servant that shall do this. A public execution hereof we see in the flood, which for this sin drowned the old world, Gen. 6.2. and Ezra confesseth with weeping, mourning, and ren • ing his hair, that for this sin especially (Master and servant) We, our Kings, and our Priests have been delivered into the hands of the Kings of the lands, unto the sword, into captivity, into spoil, and into confusion of face. And within the family by God's justice it often cometh to pass, that the wives of Esau, the daughters of Heth, were not more grievous to Jacob and Rebecca, then the persons so unequally yoked are between themselves.

[ 6] Sixthly, such persons as thus contract themselves bewray, 1. That they [ 1] more regard other vain things, as wealth, beauty, friends, then the fear of God, and practice of piety; which only hath the promise of prosperity. 2. That they want that godly affection which delighteth in the godly, and abhorreth the familiar converse (and much more marriage [ 2] society) with the wicked: and proclaim to all men (howsoever they would seem to be) what indeed they are. 3. That they are destitute of godly zeal, which professeth hatred to idolaters and idolatry: yea of all [ 3] other most hateth that sin, and the appearance of it, as the Lord himself doth. 4. That they want wise consideration, and due respect of [ 4] themselves, in not caring to whom they become one; what a grief and burden is it to think, that the husband or wife is as yet the child of the devil? & that I am a member of this person who is not a member of Christ? 5. The Church of God is little beholding unto them, for bringing in an idolater among them, and so polluting the body of Christ, and blemishing [ 5] the congregation of God, among whom such a thing should not once be named, as becometh the holy and undefiled spouse of Christ. 6. If that be true which our Church affirmeth, that usually spiritual and [ 6] carnal fornication go together ; let him blame himself, who finding unfaithfulness in the covenant of marriage, did not duly consider whether ever that party would be true to him, who playeth false with God: or whether the faithfulness and love to God should be the breeder and nurse of true love and faithfulness to himself.

Object. But all this while you compare the Papists with the heathen or Canaanites, between whom there is no comparison. Answ. The Popish idolatry is as gross as ever was any: for they worship the wooden cross, and pieces of bread with religious worship: and why is Rome called Egypt, Sodom, Babylon, but because it is a source into which all heathenish idolatry runneth: and why is it called an hibitation of devils? if anything can be spoken worse of any heathenish idolatry, it shall not be the worst. 2. Our danger is more from them, then any or all the heathen. 3. The ends of avoiding them are the same with any other heretic, namely, to prevent infection and seduction. Object. But the Papist professeth the same faith with us. Answ. In word he doth, but in deed he renounceth the whole foundation of religion, and this is a more real denial. Object. But so do many hypocritical Protestants, and yet you dare not say but we may match with them. Answ. Many there are who (as we have heard) profess they know God, but in their deeds deny him, but this is not that which is in our question; which is of diversity in religion, and not of infidelity or hypocrisy where the same religion is professed: the former is a bar of marriage, but not the latter. Object. But then you will say, that such marriages made, ought to be dissolved • I answer, 1. that marriage is an external thing and properly hindereth not faith and salvation of it self: and 2. that it is not against christianity to keep contracts made with Turks and heathen. 3. Besides in the Apostles days, the faithful being married to an infidel, he was not to put her away, 1. Cor. 7.12. if she would abide with him. But as M. Zanchius after he had learnedly discussed this question, and propounded reasons out of the Scriptures, Fathers, Councils, and civil law, that such marriages ought to be disanulled, yet doubtfully leaveth it to the judgment of the Church: so will not I be too bold in defining this great question.

Having in the former verse, shown both the persons to be proceeded against, (called heretics) and the manner of proceeding against them; namely, after once or twice admonition to avoid them; Now in this verse our Apostle discendeth to give some reasons of this severity; which are two in number. First, he is such a one as is subverted or turned off the foundation. Secondly, he wittingly and willingly, spurneth against the known truth, sparkling, and shining in his conscience, and therefore is remediless and desperately incurable.

For the former. By being perverted, or turned off the foundation, is not to be meant any falling off from the foundation of God's election, which abideth so sure, as that not any one of God's elect shall ever fall away, as Hymencus and Philetus did: but a falling off from some fundamental points of Christian religion, held and maintained by the Church, whereof this party yet seemeth a member. As for example: The main foundation aimed at in the writings of the Prophets and Apostles is, to teach; that Jesus Christ, God and man, is the alone and perfect Savior of his Church: and whosoever teacheth or holdeth any doctrine tending to overthrow, either of his natures, or any of his offices; he is truly said to be turned off that foundation. Again, the main grounds of all our religion, for matter either of faith or manners, are the commandments of the law, and promises of the Gospel: and whosoever either directly, or by direct consequent overthroweth any of the commandments of God, or articles of our faith, he is truly said to be turned off the foundation. Now this cannot every error in religion do. For (to keep our Apostles allegory, comparing the profession of religion to the building of a great house) some errors are lesser, and as it were besides the foundation; such as may be thought as the breaking down of some window; some greater as the breaking down of some side of the house, and yet the house standeth, although much defaced. But some are such as overturn the whole house, and rase the very foundations of all: such as is the doctrine of justification by works, which point alone putteth men quite out of their estate in Christ; and shutteth them out of the kingdom of heaven. Gal. 5.2.4. Whence might be observed, how needful a thing it is for everyone to be well grounded in points of Catechism, which is a thing most dangerously neglected by the most: and being so grounded, to look well to themselves, least they be turned off from them, and so depart from the holy commandments: for thus the end of such would be far worse then the beginning. But we will come to the latter degree of this sin. He sinneth, being damned of himself, that is, he willfully sinneth or addeth sin to sin: not only by maintaining an error, but 1. against the light of the word shining in his conscience. 2. against the wholesome admonition of his faithful pastor, yea and of the whole Church, the voice of which he will not hear. 3. even against (besides other convictions) that of his own conscience; whereby he is resolved to take part with the wickedness of his heart, and persist an heretic in his heresy. This man if he had no other judge, is judged and condemned of himself, and showeth that he is damned of himself.

Object. But there is no man so monstrous and graceless, that will persist in error against the light of his conscience. Answ. Yes; and this cometh partly by the natural impurity of conscience; which can excuse not only intentions unwarrantable, but even sins committed against the law. As in the young man, Mar. 10.20. who boasted that he (though he had lived in the breach of all) had kept all the commandments from his youth: and 2. partly by the increase of that corruption through a senseless numbednesse, and vnfeelingnes, which springeth from a custom of sin: and 3. especially by the just judgment of God, who striketh them with a reprobate sense; by withdrawing even the very light of nature from those who would fain put it out, or detain it in unrighteousness: and by delivering them up to strong delusions, that they might believe lies, who would not embrace the truth in the love of it.

Now he that is such a willful offender, and known so to be, must be avoided. But it is hard (will some say) to know any man thus to sin. Answ. Because we speak not now of the judgment of certainty which is proper to God, whereby he alone can judge of the final estate of a man, but only of the judgment of human wisdom, which is given to the Church, who judgeth only for the present by the present fruits, it is not so hard to do: for such a man hath been brought to conference, to the trial of the Scriptures, to the analogy of faith, and to the admonition of the Church: by which his reasons have been refelled, his judgment informed, his conscience convinced, himself forewarned of his danger; but he obstinately hath refused all these good means, and persisteth in his error. Where note,

1. What patience the Lord useth in his just proceedings, even against the worst men, whom he will not have condemned, nor cast out of the Church upon suspicions, or surmises; no nor presently after an open sin is committed: but their must be a time between, wherein the Church must rightly inform her self, that she may know the nature, and degree of the sin, before she turn her to any censure or sentence. Yea and further, the sin being apparent, she must not reject any, till all good means of reclaiming have been in vain used. Which may teach us, that to heap or hasten excommunications ipso facto ; or (as it is often) before the party can come to the knowledge or suspicion of any such proceeding, is to swerve from the rules of the word, and those [ 1] weighty reasons also upon which they are grounded. As namely, 1. some offenders are curable: and what man in his wits will cut off his arm or leg so son as it beginneth to ache and pain him, and not rather use means of surgerie and cure? is any member in the body so despised? 2. Our selves must not be so uncharitable, as presently to despair [ 2] of any man's conversion: God may in time raise the most desperate sinner unto repentance. 3. The means used are not lost: for if it attain [ 3] no other end, yet shall it make them more inexcusable; the censure more [ 4] just, and the Churches proceeding more equal and moderate. 4. Add hereunto the Lord's example, who never striketh before he have sufficiently warned: he never precipitateth either sentence or execution, but first cometh down to see, Gen. 18.21. and hearkeneth and heareth, Malac. 3.16. and accordingly passeth sentence.

2. Note, that when a sinner is known to sin of obstinacy, the best way is to avoid him, and cast him out. For 1. labor is but lost on such a one. 2. He doth but tread holy things under his feet; of which holy [ 1] things the Church is the keeper, and must be faithful. 3. He sins [ 2] not only of judgment and reason, but of affection: and this is the reason, why very few heretics are converted, when many unregenerate [ 3] men and outrageously wicked in other kinds are; who sin not of affection [ 4] and willfulness, but of corrupt judgment only. 4. The Lord's example, Hose. 4.17. Ephraim is joined to Idols, Let him alone, he is incurable. Object. But if he be thus left unto himself, am not I accessory to his condemnation; or might not I by still following him, be a means of his conversion at length: and ought not I to wait still when God will give repentance. Answ. No, he so sinneth as the text saith, himself condemneth himself; and his sin is upon his own head, who willfully and laboriously destroyeth him. 2. As the ordinances of God are dear unto himself, so ought they to be also unto us, so as we may not expose them to the contempt of a scorner. 3. Thou hast not left him till he be apparently desperate, no otherwise then a Physician hath left a desperate patient; whose disease is not worse then his froward disposition in refusing all means of health and safety. 4. Even the neglect of him may (by bringing him to enter into himself) prove a nearer way of winning him, then any familiar course or converse with him.

3. Note hence also, what use the Lord maketh of a wicked conscience, even in desperate sinners. It shall be the accuser, witness, and judge to pronounce the sentence of death against his own soul; and so shall make way unto the Lord's most righteous judgment. Judas himself being surcharged with conscience of his sin, read the sentence against himself (there being no other to do it) saying, I have sinned in betraying innocent blood: and then went and hanged himself. For this purpose the Lord hath put into the soul not only a knowledge, whereby naturally even the wicked can discern between that which is honest, and dishonest; yea between good and evil so far as to make them excuseles; but also an application of that knowledge unto the several actions of life. From which two issue two other faculties, which are the very nature of conscience: 1. A testification that such an action is done or not done, yea although a man would not have it so to testify. 2. A judgment after trial, whether it be well done or no: the fruits of which judgment are either, joy, peace, and glorying in things which the conscience saith are well done: or else horror in soul, as in Cain: trembling in body, as in Felix: fearful dreams and visions, as in Baltazer: or despair, as in Judas in the sense of sin committed. To this agreeth that of Solomon, Prov. 20.27. The light of the Lord is the spirit of man, and searcheth all the bowels of the belly: in which words man's conscience is compared to the Lord's lantern, that discovereth things to a man's self, which are as secret as his own bowels. This observation affordeth us sundry special uses. As,

Use. 1. It letteth us see what an intolerable torment a wicked conscience is, even a gibbit, and a rack set up within the wicked to vex and torment them withal: and as a fearful hue and cry everywhere ouertaking them; that let them run or ride where they will, they follow themselves with a writ of apprehension; which draggeth them will they nill they, before the face of the judge. No sooner was Adam fallen, but his conscience heard the voice of God ringing through Paradise; which made him fly from God, and hide himself. No sooner had Cain slain Abel, but the voice of the blood filled heaven and earth, and made his countenance fall. No sooner did Paul dispute of justice, temperance, and judgment to come, but Felix trembled. And whence is that fearful looking for of judgment, and violent fire, which shall devour the adversary; but from the work of conscience, fitting the wicked for the judgment of the great day? What marvel is it then, if the wicked would fain stifle and choke the noise of their conscience? but that they cannot still do it. Which being so, let everyone fear to sin against the light of his conscience, and not dare to venture upon, or foster the least sin: for howsoever we may for the present think some sins light and little; if the Lord never so little touch the conscience (as the time cometh apace when he will awaken it) we shall feel every sin (even the smallest) to lie as heavy as a mountain upon our souls: little do we think that that sin which now we account as light as a feather, should prove so heavy upon our shoulders, as that our hearts shall not be able to sustain us from oppression under it. And further, howsoever men may think to carry their sin so close, as the eye of the kite cannot pry into it; yet know whosoever thou art, that thy conscience is God's book, take heed what thou writest in that book: for it carrieth a light in it self whereby it shall be read and discovered.

Use. 2. This further teacheth us not to neglect the checks of conscience, nor our own hearts reproving us of our ways; as those men who are resolved to hold on their lewd courses, let the word and spirit, yea, their own spirits suggest what they will or can against it. For the time cometh when thou canst not set the voice of thy conscience so light: & then that conscience which hath checked thee shall judge thee, and that heart which hath reproved thee, shall torment thee; and thou shalt never be able to turn off the charge of it, but shalt by it be accused and convicted to have been a willful chooser of thine own destruction. This is that which is secretly implied in the text, that if these heretics had listened but to the checks of their own conscience, they had never run on so far into such an incurable condition.

Use. 3. This consideration also teacheth us to look that in everything we keep good consciences before God and all men: the use of which will be manifold. 1. To keep us from errors and heresies, and contain us in the profession of the true faith: for let good conscience be [ 1] put a way; there must needs follow a shipwreck of faith: as is to be seen in all heretics. Hence are we counseled to make pure conscience as the coffer to keep faith in, 1. Tim. 3.9. keep faith in pure conscience: neither indeed will it be kept without: For by the just judgment of God punishing sin with sin; it comes to pass, that corruption of judgment and practice, of doctrine and manners go hand in hand, and for most part vndiuorsed. 2. In doing any action lawful in itself, a good conscience only maketh it good to the doer: for to do even the will of God against my conscience is sin to me; be the same in it self never so materially [ 2] good. 3. In suffering or enduring anything for well doing (as not the pain but the cause maketh a martyr, so) not the cause so much as [ 3] the conscience of the sufferer worketh out his boldness, and peace in the midst of the combat, and giveth him security in his conflict; whereas a bad conscience will betray the best cause. 4. In enjoining any condition of this present life, a good conscience is a sweet companion: even a dry [ 4] morsel with peace of heart, is better then an house full of sacrifices with strife and war within. In outward afflictions there is inward rejoicing, for let the heart be pacified in God, it can rejoice in tribulation. The disciples can go away rejoicing from the Council, that they were counted worthy, to be beaten, and suffer rebuke for Christ, Act. 5.41. The Martyrs can kiss the stake, embrace the fire, & sing in the midst of the flames. 5. Yea, it doth not only through the whole life minister joy and comfort even in the remembrance of death, as 2. Tim. 4.7.8. but it followeth a [ 5] man after death, when all things else forsake him; and as a most faithful friend it goeth with him before God's judgment seat, and pleadeth for him at the bar of Jesus Christ: yea testifieth with him, and cleareth, and quite acquitteth him from the judgment of the great day. All which being so, what pains and labor can be thought too much, in the getting and keeping of such a jewel which bringeth in so rich a recompense for so little labor? and how worthily doth he forfeit all these sweet fruits of it, who will be at no costs nor pains for it?

Our Apostle having finished all such common precepts as respected the whole Church in Creta, he now passeth to some private business, which more specially respected the person of Titus, and commended to his practice: and it standeth of two branches: the former touching Titus his coming to Paul, in this 12. verse. the latter touching the loving entertainment which he should show towards Zenas, and Apollos, in the next verse. Concerning Titus his journey to Paul, he is directed both for the time, when I shall send Artemas unto thee, or Tychicus: as also for the place where, to Nicopolis: with a reason rendered why he must come thither, because Paul had a determination there to winter.

First, Titus is enjoined to come to Paul, who as he had power to place or displace him at his pleasure, so he wanted not sufficient reason at this time to call him unto him. 1. that he might visit Paul whose affection longed to see him, and to be refreshed by him. 2. that he might further instruct him in the doctrine of faith, and the discipline of the Church. 3. that he might elsewhere send him to preach, and confirm some other Church planted by the Apostle.

2. As for the place Nicopolis, whether Titus must come: we read of three cities called by this name; but this was in Thracia near Macedonia: and the reason added is not needlessly affixed to the Apostles injunction, but to encourage Titus unto so long a journey; for else he might conceive with himself, that the Apostles calling being to go from place to place to plant Churches; he might happily miss of him there, and so loose his journey: therefore Paul telleth him, that if God let his purpose stand, he shall be sure to find him there; seeing he had determined there to winter. And from both the precept and reason it is plain, that Paul was not now at Nicopolis, nor writ this Epistle there, nor sent it thence (howsoever the subscription of the Epistle boldly, but heedelesly affirmeth it) for then he would have said, be diligent to come to me hither: and I have determined here to winter: and not; come to Nicopolis for I have determined there to winter: the mistaking of this adverb in the text was the cause of the erroneous subscription added by the scribe who copied out the Epistle: the like whereof in sundry other Epistles is confessed both by Protestants and the Papists themselves.

3. But when must Titus come: not before Artemas or Tychicus were sent from Paul, to supply his place in Creta. Of Artemas we read not so much as of Tychicus, who accompanied Paul into Asia, Act. 20.4. and by whom the Apostle sent his Epistles to the Ephesians, 6.21. and to the Colossians, 4.8. in both which he is called a beloved brother, a faithful Minister, and fellow servant in the Lord: and everywhere very respectively spoken of. But yet seeing he is here mentioned before Tychicus, and set apart for the work and service of the Church by the Apostle himself, it is certain he was a faithful and sufficient man: for else would not the Apostle have committed a matter of such trust and charge unto him.

Doctr. Out of this provident care of the Apostle for the Church we learn, that it is very dangerous and hurtful to the Church, to be left destitute of their Ministers and teachers, although for a very small time. Paul had an earnest desire to see Titus; and as is likely some other special work more commodious for the Church to employ him in elsewhere: and yet he must not come til an Artemas or Tychicus come in his room to take charge of his people: he saith not, come thou to me, and I will shortly send Artemas or Tychicus; but come not till I send them. Well knew the Apostle, 1. the weakness of faith without continual support; and that if there be not watering as well as planting, whatsoever is best begun will easily decay, and being once decayed is hardly recovered. 2. the subtlety of Satan, together with his malice, who incessantly seeketh reentry; who if he cannot hinder the gathering of the saints he will do what he can to hinder their building up; that so the Lord may come short of a great part of his glory, and his people cut short of a great part of their comfort. 3. how naked people lie without vision to all errors and dangers, and how easily the sheep are scattered, when the Pastor is smitten or removed.

Use. 1. This doctrine especially directeth it self against that fearful sin of nonresidencie, or ordinary absence of the Pastor from his people. Against which not only this example, but other reasons drawn out of the Scripture are very express. As, 1. the authority of God's commandment, Act. 20.28. binding all Pastors carefully to attend unto the flocks of which the holy Ghost hath made them overseers: and this not at the quarter or half year day to gather in the profits and to feed themselves, but to feed the flock, the Church of God which Christ hath purchased with his blood. I would know whether this precept requireth the personal presence of the Pastor or no: If any man say, that he is as good as present in his sufficient substitute: I answer, that the most do not provide so sufficiently, but some rakeshame of men, some Jereboam's Priest of the basest of the people, that cannot tell otherwise what to do with himself. But if they did; the text is not satisfied, which requireth his own attendance, neither enjoineth a Pastor to see his people fed, but to feed them. I would further here demand whether that commandment given to Archippus belong not to all the Pastors of the New Testament, Take heed to the ministry that thou hast received in the Lord, that thou fulfill it: which if it do (as no forehead can deny it) then with what face can any man take a ministry upon him that another may fulfill it. The like commandment is given by Solomon, be diligent to know the sta • e of thy flock, and take heed to thy herds: which not obscurely implieth the presence of the Pastor, who must not only teach, but teach aptly, and apply not only true, but fit doctrine according to the state and condition of his people.

2. The excellency of the object tieth the Pastor to more then ordinary attendance: his calling is to watch over men's souls: were it but to watch over men's bodies or goods, it were no less then capital, for any man to leave his station at his own pleasure wherein his captain hath set him: and how then can this unfaithfulness in them who are set in the Lord's watch towers, but be by so much the more perilous then the other, by how much the soul is more precious then the body, and the loss of the soul infinitely surpassing the loss of the body?

3. The straitnes of the account that is to be made for the people, cannot but bind him that hath any conscience left in him to ordinary residence and attendance in his own person. Hence the Apostle to the Hebrews saith, they watch over men's souls as they that must give account. And the Apostle Peter wisheth them so to feed the flock depending upon them, that when the chief shepherd shall appear, they may give up their accounts with joy.

Now with what joy can he give up his accounts, who with the hireling hath left his people to the wolf: who never knew their estate, who never came but as a stranger among them: never or seldom known by voice unto them: yea scarce known by face to many of them: That which will die, let it die, Zachar. 11.9. he is none of his brothers keeper. Slender is that account which that Captain can make to his Prince, who having received his pay to guid and train such a number of Soldiers, leaveth them in the plain field to the spoil and violence of the enemy: or at the best, setteth a base fellow over them, fitter to guide cattle then to train men up to such services; such another account must needs here be given up, but neither of them will go for payment. 4. The love of Christ were it present, would contstrain men to feed his sheep: Peter, saith Christ, lovest thou me? feed my sheep. Were there [ 1] love to the flock, it would not suffer them to run into ruins, nor to fall away from their zeal, faith, virtue: neither should the Pastors absence open the door to wolves and deceivers, to Priests and Jesuits, who [ 2] in such places have free scope to poison and destroy. Were faith present to rule the heart, it would extinguish the drought of the world, and would be working by love towards Christ, and his people; accounting obedience [ 3] to God above thousands of gold and silver. If true contentation were there, such an appearance of evil would be avoided as covetousness is, which is a filthy vice wheresoever, but especially in a Minister, who is as the eye in the body, wherein such a blemish or rather such a beam is not more perspicuous then scandalous: and yet is the root, as of all evil, so of this ordinary nonresidencie. If true humility were present, it would not suffer the impostume of pride to grow upon a man by multiplying of livings: which experience teacheth, to be like a collection of many bad humors into one member, which make it to [ 4] swell above the just proportion of the other members. If fidelity took [ 5] place, he would be diligent to till the Lord's field as he hath promised▪ he would as a faithful steward be providing necessaries (not for his own) but for God's family: as a good Physician, he would be ministering to the sick and diseased souls, he would be binding up the broken spirits, he would be seeking and saving that which is lost, yea he would go before the sheep of Christ and lead them in and out; for all this he hath promised before God and his people, and undertaken it in his own person. If equity and justice ruled him, he could not suffer the people who sow [ 6] carnal things unto him, not to reap spiritual from him; he could not take so much wages of God, and do him so little work for it; he could not receive his pay, and fly from the battle: he could not so greedily eat the milk of the flock, and give them little or no food: he could not so wrongfully keep back the hire of the laborers, who reap the Lord's fields; neither could he live of that altar which he doth not serve, 1. Cor. 9.13. Lastly, if right reason ruled him, he would easily discern [ 7] what an unnatural and monstrous thing it were, that either sundry bodies and congregations should have but one eye, or else that this eye should be ordinarily and for most part many miles distant from the body. Right reason would also show him how impossible a thing it is▪ for one shepherd to keep more flocks then one: how unreasonable a thing it is, for any man to perform service in one place, and take wages in another. What a shameful thing it were to marry a wife in hope to beget children by another man's help: what an equal thing it is, that he who doth not his duty in his own person, but by a deputy, should also go to heaven by a deputy, but not in his own person; as merrily and wittily, Iodocus a famous French preacher, witnessed by Espenceus. From all which I may conclude this reason with the words of a Papist, that seeing neither nature is the principle or ground of nonresidencie; for that is contented with a little; nor yet grace, which is contented with less; therefore the corruption of the heart of man is the chief counselor and persuader unto it. Neither is his reason to be neglected: for though a man (saith he) dare live a nonresident, yet would he not willingly die one. And as for the matter of substitution whereon the whole frame of nonresidencie is set, as on a foundation; he saith, he seeth not why one man might not have as well an hundredth livings as one by this plea, for he might get substitutes enough: neither doth he see any reason but women might also be capable of Church livings (by this plea) as well as men, for they also might perform the duties by substitutes. But I remit the reader to the author, as also to other of our later Divines, who have largely and learnedly handled the same argument.

5. We may add hereunto the example of the Priests under the law, who were fixed in their courses near the Temple, and had their chambers and rooms adjoined unto the Temple, that they might wait on their offices, and be ready for their services: and there is no reason why the Ministers of the Gospel, should not now as diligently wait on their office as they under the law: unless we will say, that the standing Ministry of the New Testament is not so necessary, not so certain as that walking Ministry of the old. Let Ministers therefore see, that the occasions of leaving their flocks for a time, be urgent and weighty; not pretences proceeding from covetousness, nor ambition, nor any other sinister respect: neither let them dare to remove themselves (no not for a while) but for some occasions which are more necessary then the attending of the flock: for howsoever they may shroud themselves by the protection of human laws, yet in the court of conscience only such necessary and weighty occasions will bear plea, and give a man leave for a time to be absent.

2. As it must not be a small matter, that must draw a Minister from his charge, so if such weighty occasions fall out, as require the gifts of some men to be otherwise employed for the time for the greater good of the Church, then in his private charge; then we see what must be our rule. If Titus be removed, an Artemas, or Tychicus, a faithful and furnished man must be sent in his room; that while the whole body is cared for, no particular member be lost or neglected. Where also great and noble men may be put in mind, what a grievous sin they bring upon themselves, when they call Ministers from their charges into their houses, or unto the seas, or any such employment, and in the mean time neglect to provide sufficiently for their flocks: and the sin is the greater, in that they might be ordinarily better served by such as have no charges; and why should they not rather send to the Universities, then to the Churches, if they did not choose to wrong them both, when as yet no necessity urgeth or forceth them hereunto?

In this verse is contained the second private business which is enjoined Titus, commanding him that he should set forward on their journey, both Zenas set out by his profession, an expounder of the law, and Apollos: and this he should do, 1. by accompanying them in some part of their way: and 2. by providing that they wanted no necessary for their long journey being to sails from Creta in Grecia. For the persons of Zenas and Apollos, they were Apostolic men, of notable gifts for the Ministry. The former is here said to be by profession an expounder of the law, that is, of Mos • s law, (as is most likely) rather then the civil law: but howsoever, he was not like our lawyers, he joined himself with Apollos, and was a poor man, and had wanted but for the churches contribution: For Apollos we read of him, Act. 18.24. that he was borne at Alexandria, that he was an eloquent man, mighty in the Scriptures, and fervent in the spirit: yea so powerful in his doctrine, as that of some he was accounted not inferior to the chief Apostles: for as some said they were Paul's, so some cleaved to Apollos, as other some to Cephas: and therefore both of them were worthy to be respected by Titus, who therefore must perform unto them this part of Christian courtesy, to lead them forth on their way.

Doctr. Whence note that Christianity hindereth not, but commendeth and enjoineth civil courtesy and all kind of humanity. For 1. whatsoever pertaineth to love and good report, that must believers think on and do, Philip. 4. Secondly, the wisdom which is from above is gentle, peaceable, full of mercy and good fruits, James. 3.17. Thirdly, those many commandments, that Christians should salute and greete one another, and that with an holy kiss, 1. Thes. 5.26. called by Peter the kiss of love ; usual in those East countries, by which outward testimony they declared mutual love and kindness. Fourthly, outward courtesy is a necessary virtue even for the maintaining of the bond of Christian peace: yea availeth much for the nourishing and increasing the communion of Saints, and society with God's people. Fifthly, how disgraceful a thing were it for the profession of Christ, that such as profess faith in the Lord Jesus, should show themselves inhumane or hoggish; who should be as lambes, and little children, for such are they who have entered into the kingdom of Christ, as the Prophet witnesseth. Let this point therefore be well thought of, that as faith and love cannot be separate; so must good conscience and good manners go together.

Now for this special branch of courtesy, to bring the servants of God and the Church on in their journey; it is from an inferior to a superior a duty of honor: as we see in Barzillai, 2. Sam. 19.36. who would go over Jordan with king David, & set him so far on his way to Jerusalem, & then return back to Gilead. And of the equal to the equal it is a duty of kindness; and towards the teacher of both: and as it seemeth, was very common among believers in the Apostles times. Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship, Act. 20.38. so the disciples whom he found at Tyrus, with their wives and children accompanied him out of the city, Act. 21.5. yea so ordinary was this custom among them, that he maketh full account of it before hand: Rom. 15.24. When I shall take my journey into Spain, I will come by you, for I trust to see you, and be brought on my way by you: and commendeth as a semely duty among the Saints, 3. John. 6. Gaius having received believing strangers the Apostle speaking to him of them faith, Whom if thou bringest on their journey (as it beseemeth according to God) thou doest well.

The second duty enjoined Titus concerning them is, that he suffer them to want nothing. They were employed in the Lord's work, and therefore must be cared for so much the more. For 1. what can be more equal then that he that laboreth in the Gospel should live of the Gospel? or that those who sow spiritual things should reap temporal? The law of nature bindeth to relieve the parents in time of want. The law of God chargeth in moe places then one, never to forsake the Levite all the days of thy life. The laws of all nations allow their Captains and standart bearers a liberal and honorable stipend: and suffer not any common soldier to go to warfare upon his own charge. And very unequal were it that any should feed a flock and not eat of the milk, or plant a vineyard and not taste of the fruit. And how much more are these spiritual Fathers to be relieved? how much less should the Ministers who are the Lord's Soldiers, Captains, and Standart bearers go to war of their own costs? how much more should the Lord's shepherd eat of the milk of his flock? and the laborers in his vineyard eat of the fruit? 2. If we go from the men to their tidings, these be such as ought to bring their persons into acceptance with us: That as David said of Ahimaaz, he is a good man, and bringeth good tidings: so because of their good tidings we must entertain God's Ministers as good men. Hence the Apostle commandeth us, to receive such, and have them in singular love, for their works sake. Phil. 2.29. 3. The godly who profess love unto the truth, may not neglect such as are the publishers of it, but cheerfully minister unto their necessities, to the end that thereby themselves may be helpers to the truth. 3. Epist. John. 7. But especially if any suffer for bearing witness unto any part of God's truth; towards such God's people must enlarge their bowels, and even stretch their best ability to help up that part of the truth, which Satan and his instruments seek with violence to obscure or suppesse: and the rather, because these sufferings are endured for the truth; and for them, who have as good a right in it, as their teachers themselves. 4. For this cause also ought the faithful to comfort and encourage the messengers of God; that therein they may reap a sweet fruit of their labors, and may rejoice in them, not in there gift so much; as in that it is a fruit which furthereth their own reckoning. Phil. 4.17.

Now all these reasons are such as suffer not any professor to shut up his love in his own Pastor (although he is first bound unto him) but cal for the duty in general to everyone that worketh in the same work, according as their necessity and occasions shall be: not only our own Titus, but even Artemas, and Tychicus (suppose strangers which for his names sake go forth, 3. John. 7.) must be kindly dismissed, and not sent away empty. This is a doctrine which is much neglected of too many which profess love to the truth even in these days, which more loudly call for it, then in many ages before.

The Apostle having enjoined Titus to make so frank a supply for Zenas, and Apollos, that they should not want anything for their journey; Titus might demand, but where should I have to provide for them; (for it is certain, that Titus was not now a man of such state and wealth, as those who say they are like him:) the Apostle therefore answereth that secret objection in these words, Let ours learn to show forth good works the fruits of their faith, especially for such necessary uses of the Church as this is: strain them not in unnecessary things, but for such necessary uses let them strain themselves; that they may be rich in good works and not unfruitful. The verse standeth of a precept, and a reason. In the precept three points are to be considered, 1. what are these good works meant. 2. who are bound especially unto them, Let ours learn. 3. what are the necessary uses of these and such like good works.

First, by good works are not properly here meant, all such actions in general as are thus styled in the Scripture: but in special those of bountifulness and beneficence: both because those former were called for in the 8. ver. of this Chapter, as also in that these are especially suited unto this argument. Now these are commended to the practice of the faithful by the title of dignity, in that they are called good works: not that they are so absolutely and perfectly good, as that there is no sin in them; (as the Papists contend) for the best works are good only in part so far as they proceed from the spirit, and from grace: and in part corrupt as they come from flesh and corrupt nature: of which two (namely, flesh and spirit) every regenerate man consisteth: and therefore every action cannot but savor of the fountain from whence it streameth. If it be said, that God is the author of every good work; who because he is perfectly good, cannot effect anything which is not perfectly good. The answer is, that howsoever every work of God is perfect, which he doth in and by himself, yet such as he doth in and by man, who is another author, and actor of them, cannot but draw imperfection from him. And whereas it is said, if good works were sinful, then ought we not to do them: the answer is, that we must not therefore refuse to do them, because they are not simply evil: but in themselves good, and partly good in the doer: commended to our practice by God, of whom they are reputed good works; and in his Christ pardoning the defects of them for our encouragement, accounteth of them as if there were no sin at all in them. Whence note, that good works are so far from justifying, as that we are not able to answer one for ten thousand of them: and that it is the mercy of God, and not the dignity of them, which bringeth this style upon them.

Secondly, of whom good works are called for; Let ours, called in the 8. verse believers in God. Ours, who are converted and confirmed in the faith by thy labor and mine; of these call for good works. For this is the first condition of any good work, that the worker must be a believer in Christ. For 1. make the tree good, and then the fruit will be good: he must be a man that hath learned by the doctrine of the Gospel to do a good work, as the words of the verse imply. 2. the heart, the fountain of all actions is naturally corrupt with original sin, and the members are weapons of unrighteousness: and therefore before the heart be purified by faith, the best actions passing through our understandings, wills, affections, and parts, can no more avoid tainture and pollution, then can the sweetest water running through a muddy channel, or the purest liquor standing in a fustie vessel. 3. He that being an unbeliever hath not the son; neither hath the spirit of the Son; and consequently cannot send forth any fruits of the spirit: the Son hath not set him free, but he is bound hand and foot, and not able to move in any one action of spiritual life. 4. He that cannot pray by the spirit, cannot bring forth any work truly good; nothing can be done without prayer; the Lord must give strength, the will, and the deed: he must teach us to work, set us in, and hold us on in working: he must give it success and blessing, and make it fruitful to our selves and others: and without the prayer of faith, nothing of this is obtained. 5. Without faith it is impossible to please God▪ for to every good work are required many actions of faith. For 1. general faith must make and warrant it good in the matter ; and know it to be commanded or allowed in the word: for that is a good work which God will [ 1] have done: and good intentions if they roue without a word, make nothing good. 2. Special faith must know the action to be good in the [ 2] worker renewed in part, and accepted in Christ; who covereth the spots and imperfections of the work: for the Lord first respecteth the person, and then the work; first Abel, and then his sacrifice. 3. Faith looketh [ 3] that the work be good in the ends of it; a bad end spoileth the best action. Now the right ends of a good work are, 1. God's glory: for as all rivers go out of the sea, and return again into the sea; so all good actions as they come from God, so they tend unto him again: be they the least and lowest, even eating, drinking, or whatsoever else, all must be done to the glory of God. 2. The good of our brethren, and edification of men: for this end Christians must make their light to shine abroad before men: and the whole law is fulfilled in this one word, Thou shalt love thy neighbor as thyself. 3. The exercise of our own graces, by doing our own duties to God and man: not self-pleasing, profiting, praise, fear, shame, or such other sinister ends, as sway with the unregenerate: but as is the end of the commandment, so must it be of our obedience, which is love out of a pure heart, and faith unfeigned, 1. Tim. 1.5. 4. Faith will provide that good actions be compassed by good means: we may not do evil that good may come of it. It was [ 4] Rebecca her sin to draw the promised blessing upon Jacob by deceit: and Lots infirmity to seek deliverance from the Sodomites by prostituting his daughters. And though sometimes bad means succeed, and the Lord by an overruling power bring light out of darkness, yet is there always just matter of mourning and humiliation. 5. Faith will [ 5] have respect to good circumstances, as times, places, persons, &c. the failing wherein, often blemisheth most beautiful actions, and cause them to miscarry and prove unsuccessful. In a word, faith in the heart is most careful to do good things well: and because it knoweth that when it hath done the best it can, yet all that service is unprofitable, it claspeth fast hold upon the righteousness of Christ, and will be found in that righteousness which is by faith in him, Phil. 3. And therefore as for all other, so for this good work of beneficence and love to the Saints, the Apostle wisheth Titus to go to believers, with whom he might be bold: as who had received a spirit of effectual faith, working in obedience to God, and love to God's people, and could not suffer them to be either idle, or unfruitful in the work of the Lord. Well knew the Apostle that to have sent him elsewhere on this errand, it had been but the loss of both their labors; here he knew he should speed or nowhere. So as we may conclude this point with that speech of Augustine, where faith is not, no good work can be.

The third point in the precept is, that these good works must be shown forth for necessary uses: why Christians should show forth good works I have formerly shown in handling the 8. verse of this Chapter, and therefore will come to declare what are the necessary uses in general of such good works as are here called for. And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessary uses of good works, which the Scriptures (never intending to set them up in the place of Christ) are far from acknowledging: a taste whereof I have given in a few positions which are stiffly defended by the pillars of that Church. As, 1. That good works prepare a man to his justification, whereas the former point shown, that a man must be a justified person before he can do a good work. 2. That they do justify the person of the worker before God: notwithstanding the Apostle saith, that by the works of the Law no flesh can be justified. 3. That they make men more just by a second justification: which distinction of the first and second justification is a dream of their own, not grounded in the Scriptures, nor once heard of in the Church, at the least fourteen hundred years after Christ and his Apostles. 4. That they satisfy God's justice for temporal punishment. 5. That they merit heaven, yea a greater degree of glory in heaven. 6. That they purge away sins, 7. That they apply Christ's merit to purge them. 8. That they merit at God's hand for ones self and others. 9. That they free from purgatory pains. 10. That a man may raise his trust in God from them. All which with many other blasphemous tenures of this kind, directly thrust Christ from his throne, and make him but half a Savior at the most, and consequently no Savior at all. It would draw this point further then would well fit a commentary to dispute here these positions with them, and therefore intending our business in hand, and taking the mention of such heretical blasphemies in this auditory to be no small refutation: we come to those necessary uses which are warranted by express Scripture, yea and thence commended unto us both in regard of 1. God, 2. our neighbor, 3. our selves.

First, in regard of God good works have their necessary uses. As, 1. that his name may be glorified by the professors of it; for it tends greatly [ 1] to his praise when in such works as himself hath commanded his children [ 2] testify their obedience and thankfulness. 2. that his Gospel may be beautified and adorned: of which see, cap. 2.10. 3. that himself may [ 3] be pleased and delighted (as men with sweet smells) with such sweet smelling sacrifices as these be, Heb. 13.16. Philip. 4.18. these are the myrrh, and the spice which Christ gathereth when he cometh into his garden, Cant. 5.1.

Secondly, in respect of our neighbor these good works of mercy and beneficence have their excellent and necessary uses; for every Christian is a fruitful branch of that vine, whereby both God and man is cheered. And whereas our neighbor is either unconverted or converted, they want not their special use in regard of them both.

First, for the unconverted, they are either elect or reprobate. If they be elect, they may hence be prepared to their conversion, and woone even without the word, to the liking of the word and profession, which they see so holy, so charitable, and so plentiful in good works. Thus saith the Apostle, that unbelieving husbands may without the word be won by the godly conversation of their wives: and the same Apostle exhorteth the scattered and converted Jews, to have their conversation honest among the Gentiles, that they which now did speak evil of them as evil doers, might by their good works be provoked to glorify God in the day of their visitation. But if they be wicked and belong not to God, yet by the godly lives of professors they shall be, 1. restrained, that they cannot so boldly rush into and tumble in their sins as they would: no more then Herodias could quietly enjoy her sin so long as John the Baptist was alive, Mark. 6.19. 2. they shall have their mouths stopped and put to silence, when they would gladly open them wide against the truth, and the professors of it: And this is the will of God that by well-doing we put to silence the ignorance of foolish men. 3. they shall be convinced and condemned in their consciences, and so prepared for the judgment of God: and thus the Queen of the South condemned the Jews; and Noah by building the Ark condemned the old world, Heb. 11.7.

Secondly, If the neighbor be converted, he is either weak, and then he is hereby confirmed, strengthed, and brought on: or else he is strong, and then he is further provoked, yea his heart is gladded, and further knit to such a one, as in whom he seeth such sparkles of God's image to shine. And thus was Titus his inward affection more abundant toward the Corinthians, when he remembered the obedience of them all: so was Paul's also by the faith and grace of the Philippians, 1.5.

Thirdly, in regard of our selves, they have many necessary and profitable uses: As, 1. to make our election sure to our selves, 2. Pet. 1.10. [ 1] 2. we may by them discern the soundness of our own graces: as saving [ 2] knowledge will be operative, lively faith will be working, effectual love will be an hand giving out, sound hope will be purging, Christian thankfulness will appear in good works, which are called sacrifices of thanksgiving, true charity and mercifulness will go beyond that mouth-mercy of which James speaketh: for else all is unsound; whosoever, saith he, loveth God and keepeth not his commandments, is a liar, 1. John. 2.3. for that love of God or men is unsound which is in tongue & word, but not indeed and truth, as witnesseth the Apostle, 1. John. 3.18. 3. by these [ 3] fruits other men also may discern the soundness of our faith and graces: for although good works cannot justify the person before God, yet they must justify the faith of the person before men: and therefore James saith, show me thy faith by thy works: and of Abel is said, that he obtained witness that he was righteous, in that he offered a better sacrifice then Cain, Heb. 11.4. 4. They do our selves good both in this life, and in the life to come. 1. In this life they profit us in our outward estate and inward. [ 4] They bring blessing to our outward estate: for God hath promised, that he that watereth shall have rain, and that the merciful man shall not want: yea, they draw upon us not only the blessing of God, but of men also, who bless the merciful man by many prayers, which Job made no small account of; when in the depth of his distress, hereby he comforted him self, that the blessing of the poor came upon him. Thus Onesiphorus his mercy towards Paul, being at Rome in trouble, brought the fervent prayers of so great an Apostle upon himself and his house, 2. Tim. 1.18. Besides this they do our names good, and help to purchase a good report, which is better then a precious ointment. Abraham by his works was commended that he was just, I am. 2.21. and of the good and merciful man it is said, that his name shall not be put out. As for our inward estate, they make that far more thriving, for every grace is strengthened by the execrcise of it, as no talent was used but to increase; for as prayer is increased by praying, and knowledge by instructing, so is love by alms, and mercy by distributing; without which exercise all would rust, and become as a sword kept in the scabbard, till the heart become like the sluggards field, overgrown with thorns and briars, but most vnreadie to any good work.

2. In the life to come they are profitable, for they procure a merciful reward: and being a sowing to the spirit, we shall reap of them in the harvest life everlasting: yea and more, they procure a proportionable measure of glory; for according to the measure of faith and grace in the work, the recompense may well be thought to be: a cup of cold water shall not loose the reward; but yet he that soweth more liberally shall more liberally reap. And as in hell are degrees of torments, for some shall be beaten with more stripes, some with fewer: and it shall be easier with some then other, and yet both condemned: so is it probably held that in heaven shall be degrees of glory, (for some shall shine as the firmament, some as the stars, in which is greater light; yea one star differeth from another in glory) and this according to the gaining of talents, for he that gaineth five talents shall rule over five cities, and he shall rule over ten cities that hath gained ten talents. Not that the gaining of the talents meriteth any such recompense; no more then a cup of cold water given to a disciple in the name of a disciple, or a mite cast into the treasury: neither of which shall loose their reward; but because faithful is he which hath promised.

Use. 1. This doctrine meeteth with that slanderous imputation of the Church of Rome against our doctrine: who bear the world in hand that our religion is a destroyer of good works, and an enemy unto all charitable actions: whereas we call for them as fruits of the Gosspel, as ornaments to our calling, as pledges of our election, as witnesses of our sound faith and graces, and as the very way which God hath appointed to walk to heaven in. Our religion permitteth not any to stand idle in the vineyard; we say let him not eat that will not work; yea we teach a necessity of good works i • believers, as well as the Papists do: howsoever not as causes of salvation and justification, yet as inseparable companions of lively and saving faith: only let Christ hold his place, and they shall not set them higher then we; and let them give them no more then the Scriptures do, and we will give them never a whit less.

Use. 2. Seeing by good works we glorify God, edify our brethren, and do our selves so much good, let us be provoked to the diligent practice thereof. Neither let any man think himself exempt from this doctrine, be he never so poor: for we are not of the Popish▪ belief, who think that only such great and glorious works, as building Churches, Colleges, high-ways, or giving goods and Lands to the Church, or alms deeds, and such like, deserve the name of good works: but every man hath a double calling, namely, the general calling of a Christian, and the special calling of life wherein God hath set him; and there is never a duty of either of these (be it never so base or seruill) if performed in saith and obedience, but it is a good work, and pleasing unto God. But what shall we say of them, who by open wicked life, profess contempt of God and his word, hatred of the light and the bringers of it? that cast back, yea pull back many others who might be brought on: and so accustom themselves to graceless courses, as they can no more change them then the Ethiopian his skin? certainly these although they also will brag of a good faith to Godward; yet is it no better then the devils have; who shall as soon be saved by their faith, as these by this, if timely they repent not.

These words contain in them the reason of the former precept, wherein by an excellent metaphor, or borrowed speech, he provoketh Christians, to the practice of good works. The metaphor implieth that as the Church is God's orchard or garden, and his Ministers are his planters and waterers ; so the faithful are the trees, even trees of righteousness, the planting of the Lord, and planted by the rivers of waters, that they might bring forth their fruits in due season. And teacheth, that true Christianity is not a barren but a fruitful profession, unto which Christians are everywhere called. In Ezech. 47.12. we have a notable resemblance of those manifold fruits, which by the power of the Gospel should be by believers produced in the Church of the New Testament. The vision was of waters which run from the Temple, and from under the threshold of the sanctuary. And wheresoever these waters should run, they should cause admirable fruitfulness, in so much as on both sides of the river shall grow all kind of fruitful trees, whose leaf shall not fade, and their fruit shall not fall. These waters are the Gospel which issue from under the threshold: that is, from Christ the door, typified by that beautiful gate of the Temple; from the Temple at Jerusalem these waters were with swift current to run not only over Judea, but all the world in a short space: hence was the Church mightily increased, for though these waters run into the dead sea, wherein (if we believe Histories) abideth no living thing: yet such a quickening power they carry with them, as even there everything shall live: such as were dead in trespasses and sins, are hereby quickened, and become trees of righteousness green and flourishing, yea and constantly fruitful in all godly conversation. And this is the same which our Savior noteth, John. 15.1. that his Father is the husbandman, himself is the vine, Christians are the branches of that vine: who if they be sound, his Father purgeth that they may bring forth more fruit: teaching us hereby, that it is the Lord's scope and aim, that Christians should be abundant in fruits beseeming their profession. The Apostle Paul accordingly exhorteth the Philippians to be much in goodness, to abound in love, in knowledge, and in all judgment; yea to be filled with fruits of righteousness which are by Jesus Christ unto the glory and praise of God. And the same Apostle calleth rich men to be rich in good works. Now this being so necessary a duty, to which every Christian is everywhere called, we will for the further clearing of it, consider these three points. 1. The conditions of this fruitfulness: 2. the reasons to provoke unto it: 3. the hindrances of it: unto which we will add and annex some profitable use.

First, the conditions of this fruitfulness are these. 1. Every Christian must be fruitful: for every fruitless branch is cut down and made [ 1] fuel for the fire: not only Churchmen, or the Clergy (as we say) nor only rich men, nor men only of lesser employment; but every man high and low, rich or poor, learned or unlearned, must testify himself a Christian, by answerable fruits: this word, every branch, admitteth of no exception, but is as a bush which stoppeth every gap.

2. Every Christian must bring forth good fruit, Matth. 7.17. Every [ 2] good tree bringeth forth good fruit: and every tree which bringeth not forth good fruit, shall be hewn down and cast into the fire: and therefore the fruits which are called for at our hands, are called in respect of the efficient fruits of the spirit ; in respect of the instrument fruits of faith▪ and in respect of their quality, good fruits, acceptable to God, and profitable to men.

3. This fruitfulness must proceed from good causes: for first the tree must be good, for men gather not grapes of thistles. 2. he must have a [ 3] good root; that is, he must be set and abide in Christ: John. 15.4. abide in me, — the branch cannot bear fruit of it self unless it abide in the vine. 3. he must draw thence good sap and juice, through the fellowship and communion of Christ his death and resurrection, without which we can do nothing. 4. he must have the spirit of the Son to be a principal agent in the setting and ripening of these fruits: for they must be fruits of the spirit. 5. he must have the love of God within him, constraning him, which will be as the sun helping on these fruits to their perfection. 6. he must have good ends in his eye, namely, God's glory, and man's good, Philip. 1.11.

4. Every Christian must bring forth much fruit, and not for clusters scarce berries: trees of righteousness are laden with the fruits of the spirit: [ 4] and herein is the Father glorified, that ye bring forth fruit, John. 15.8.

5. Christians must continue fruitful, and grow daily more fruitful; [ 5] where there is any soundness, the Lord purgeth that branch to more fruit, John. 15.2. and it is the property of them that are planted in the house of the Lord, to bring forth much fruit in their age: and their just praise is, that their works are more at last, then at the first, Rev. 2.19.

The second point, is the consideration of the reasons to move Christians to this fruitfulness. The principal are these; 1. God's pains and costs with us: he hath bought us at a dear ra • e from our vain conversation▪ [ 1] to serve him all our days: he hath brought us from that Romish Egypt where we grew not well▪ to make us his own vineyard: he hath planted, hedged, & manured us, he hath watered us with the dew of his word and Gospel from heaven: he hath t • immed us with his pruning knife of judgments and corrections; and what could he do more to his vineyard? doth he not now justly expect for sweet fruits answerable to his labor with us? if we set before our eyes our talents, our accounts, God's travels, together with his • auour • spiritual▪ and temporal; will not all these bind us to fruitfulness?

2. If we consider our time, we shall confess it more then time to yield up our fruits: our Master hath suffered us our first year already, yea & our [ 2] second, nay we are in our third year (or rather beyond our third score of years) if this be not the year of our fruit, can we look to stand longer, & not be stocked up? Furthermore, this is our summer, our Autumn: never had our fathers before us such a season, so fitted to fruitfulness, as this our day is, even the day of our visitation. Oh let us therefore consider, how much time we have already lost, and how little remaineth behind, and this cannot but be as loud voice in our ears unto fruitfulness.

[ 3] 3. Heavenly wisdom which is from above, is full of good fruits: which if it have taken up our hearts will bewray it self, in love, in joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, and such like: and as naturally we rejoice to see everything about us fruitful, our fields, our cattle, our orchyards; even so this supernatural wisdom would make it the delight of our souls, to see our hearts and lives laden with the best fruits.

[ 4] 4. The barren condition hath little comfort in it, and the danger of vnfruitfulnes is very great. For God's fearful displeasure disburdeneth [ 1] it self, and seaseth on such persons by sundry degrees. 1. The Lord rejecteth them: for if the Lord's labor be not answered, he will pull down the fence, break down the wall, leave his own vineyard to wast, own it who will: and what can be more fearful, then for a man to be left by God, to become a lodge for devils, and lusts, and wasting sins; which yet is the state of many a man, who is utterly vnfeeling and senseless of it. [ 2] 2. Degree of God's curse on such fruitless branches, is the withering, which presently followeth their casting forth: and this the Lord bringeth on them two ways; sometimes by removing means of fruitfulness; and so having laid his vineyard wast, he threateneth in the next place, that the clouds should not rain upon it, Isa. 5.6. And sometimes by blowing upon the gifts he had given; he shall loose his sap and greennes he once had: the unprofitable servant after conviction must have his talent taken from him: and this curse is so eminent upon many men, that comparing them with themselves not long since, a man may say as the disciples of the fig tree, against which the curse was passed from the mouth of Christ, how soon is the fig tree withered? 3. An other degree is, that [ 3] no means shall be able henceforth to do such a person any good; but the curse being passed against him, this is one branch of it, that he shall be like the heath in the wilderness, which shall not see when any good cometh. Now the heath it hath good coming upon it, the rain falleth, the sun shineth, the spring and summer season returneth upon it, but it seeth none of this good, but remaineth a dry and parched heath still: even so is it with a barren soul, which God hath begun to curse, the rain, the sun, the season, the word, Sacraments, days of grace, Jesus • Christ himself do him no good; he sees no good towards him in all those: nay, the word judgeth him, the Sacraments are poison unto him, and Christ himself is a rock of offense to him, on whom he breaketh the neck of his soul. Hence was it, that after the Lord had rejected his vineyard, he sends his Prophet with his word among them, but to what ende: Go, make the heart of this people fat, and their ears heavy, and shut their eyes, least they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and I heal them: so as the good means of salvation do such persons no good. And let no man think that this message only concerned the Jews; for it is repeated six times in the new Testament, that we should not slightly pass it over, but fear the like judgment, if we be found in the like sin. 4. After all these cometh the heavy sentence, unto which by all these this sinner hath been [ 4] prepared; Cut him down, bring now the axe, for the pruning knife hath done him no good; hewe him down by death from the ministry under which he hath been so long fruitless, bind him hand and foot, make a faggot of him, and cast him into hell fire: cast I say that unprofitable servant into utter darkness, there shall be wailing and gnashing of teeth: and this is the woeful hire of unfruitfulness.

The third point is the hindrances of this fruitfulness, the chief of which are these. 1. superfluity of lusts, and inordinate desires which are as dead branches, and therefore must be lopped off before fruit can be [ 1] expected: the denial of a man's self so far as corrupt is the first lesson in Christianity. 2. The unfitness of the soil, as if it be stony or near [ 2] unto a rock where it cannot take deep roots; the hard and stony heart suffereth not any good seed to take root, and much less rise up to fruit. Or if the soil be a dry ground on which the rain falls not, or an hie and hillie ground on which the rain stayeth not; so the haughty and proud heart shutteth off the rain as fast as it cometh, it moisteneth the crust and outside a little, but it stayeth not to get within it to prepare it to fruitfulness. Or if the ground be shaded that the sun cannot or seldom look upon it: if the mind and affections are otherwise distracted, that seldom men set themselves under the means of instruction; the sun of righteousness shining in his Church, not enlightening, not warming nor cherishing them, not bringing back a new spring upon them, how can we expect fruit from such unless we can look that a tree which hath been fruitless all the summer, should be laden with fruit in the midst of winter. 3. Sundrie vain conceits suggested [ 3] by the Devil, and assented unto by men to keep them in unfruitful courses. As 1. many will not stick to object, I hope notwithstanding I have not been hitherto so fruitful as you speak of, yet I have done well enough all this while, and why may not I do so still; and thus resolve because God hath used patience and spared them, he will therefore spare them still in their unfruitfulness. But this is the Devils logic: the clean contrary whereof is the conclusion of the Scripture. Hath God spared thee the second and third year, and art thou still fruitless, he must now needs call for the axe; & this is that which thou must expect. 2. Another saith, oh but I am a menber of the Church, & what talk you to me, I hear the word, receive the Sacram • nts, and though I be not so forward and strict, I hope I shall do well enough. Which is all one, as if a fruitless tree should reply to the master and say; I hope master, thou wilt not cut me down, I am in thy orchard, and stand near thy house; if I were in the wast I should think thou should care less for me: but will not the master reply and say, that thou must rather go down becase thou standest unprofitable in mine orchard, I cannot endure thou shouldst keep any part of that ground barren: if thou wert in the wast thou mighst have stood longer; but mine eye is next my house; if thou wilt be still unprofitable get the into thee wast, here is no more place or room for thee. 3. Others reply and say, oh but we are not so fruitless as you take us, and what desire you more? whereunto I say, that such have great need to desire better evidences to allege for themselves then this, if this be all: it is not enough if a tree could say, I bring no bad fruit as thistles, and thorns; and therefore must needs be a good tree: no, for a good tree constantly bringeth much good fruit. So is it not enough for thee to allege what thou hast not, or what thou art not; thou must not be a private but a positive Christian laden with the fruits of the spirit, else hast thou lost all thy labor.

Use. 1. It is not sufficient to be harmless men, which many rest in as sound fruits of religion; seeing that for all this they shall be cast out as dry branches, and men shall gather them to the fire: there go two things to the being of a good Christian, 1. to eschew evil: and 2. to do good; and the sentence of condemnation in the judgment day shall run against not only those that have done evil, but those also who have done no good: see Matth. 25.

2. It will not go for payment to be a Christian by profession if fruitless: it is the constitution, and I may say the destynie of the Church to have in it painted sepulchers, such as the Prophets in their times were troubled with, who had nothing in their mouths but the Temple, the Temple; and yet remained in their lives most wicked men: and others there were that pretending outward holiness above others, would join fasting to their prayer, but yet rotten and withered branches: such were they that were Jews without, in the face, and in the let • : But the sound Christian is discerned not by leaves but fruits of the spirit: and they are the true Israelities who are so within, whose praise is of God and not of men. The fig tree had leaves enough; and by the flourishing & greennes seemed to promise great store of fruit: but when Christ drew near, looked for fruit and found none: he said, never more fruit grow upon thee. Let us take heed in time of such a woeful sentence.

3. Every man must by this doctrine take occasion to enter into the examination of himself by the fruits of his faith and profession: and by impartial sifting of themselves. Some will doubtless say; I find some fruits in myself (I praise God) but so much corruption as utterly dismayeth me, that I know not what I may think of my estate. But let such be of good cheare, seeing the promise is, that if there be any fruit at all God will purge that branch, and help it against corruption, so as it groan still under corruption, and after grace; the least bud of t • ue grace shall shoot up to ripeness and fruit in due time: the smoking flax shall not be quenched, but dressed to clearness. Others by ex • mination shall find that they have had better fruits then now, that they are become copper Christians, now compared to their former golden times; and being fallen from their first love, may say with shame in their faces, and sorrow in their souls; alas I was thus and thus. But let such be advised to look well to their standing; for sure it is that either such were never engrafted into the stock by effectual calling, but rather tied (as a science to a tree) by a thread of outward calling and profession: or else a dangerous disease hath ceased on them, which threateneth the death of the soul, if it be not timely prevented. True grace is not as nature which being past the vigor decayeth: but a man in grace is still growing and can be a child no more. Others by examining shall find themselves laden with bitter clusters of covetousness, pride, contention, and sundry other lusts; who notwithstanding they profess the Gospel are resolved to grow sowrer and sowrer, more loathsome to God, and loathing goodness; but these are strange fruits of their profession, and argue them to be but sear and rotten wood already, and are not far from burning.

This verse (containing nothing but mutual salutations, and the Apostolical conclusion) hath nothing in it but what we meet withal almost in all the Epistles; we will therefore imitate our Apostle in the brief winding up of the Epistle therewith; contenting our selves to observe some short grounds of further meditation from them as they lie.

All that are with me ] In these words our Apostle would have Titus to know, that all the Christians that were with him, embraced him with all Christian and loving affection, and would have their mindfulnesse of him witnessed by a kind and familiar salutation. The use whereof was, 1. to testify their love towards him. 2. to knit the bond of it more firm and closely. 3. to encourage Titus in his godly course; when he should hear from the Apostles mouth, that for the same all good men approved him and wished him all good proceedings. And hence we may note, 1. what is the use of this most ancient and approved custom of saluting one another by writing; namely, to signify a loving remembrance of the party saluted, with an earnest desire of their good and welfare: for that is a common affection to all salutations to signify such a desire. And yet there is great difference between one salutation and another, which riseth from the difference of the persons saluting. Whereof some are merely civil men without all religion; and these could not reach to wish their friends the best blessings, although they wished them the best they could reach; as the ordinary forms both of the Greeks and Latins testify. Others have more in them then humanity, in that they apprehend the higher graces of God in his Christ revealed in the Gospel; and having their own parts therein, they most freely & feelingly in their salutations wish their friends to partake with them; first in such graces as may accompany their salvation, and then in all that outward prosperity that shall make for their good: and these are the salutations of the Apostles, and of good Christians; they be no court holy water; nor salutare libenter, from teeth outward: but hearty and unfeigned testimonies of love, much making for the increase of mutual love, yea and the strengthening of the bond of the communion of Saints. Now if this be the use of salutations; we may see how grossly the Papists are besotted in martyring (that I may use Luther's word) the Angels salutation to Marie. For, 1. whereas a salutation is a civil thing, they have turned this into a devout prayer. 2. not to Marie whom the words concerned alone, but unto God at whose hands the repeating of it meriteth pardon of many sins. 3. whereas salutation is to be done to a party present among us, this saluteth one absent. 4. whereas it was the angels duty to carry this message once to Marie; they thrust every man and woman into the Angels office, to carry the same message every moment; as if it were a thing not already accomplished. 5. what further good can they wish to Marie now in heaven: But they have despised the wisdom of God; and what wisdom can be in them?

2. Note what a great encouragement and comfort it is for the godly to have the hearts, the commendations, the good words and wishes of them that fea • e God: it is an excellent support against the disgraces of the times, and reproaches of ungodly men, when God's people reach unto a man the right hand of fellowship: little need he care for the causles curses and reproaches of the wicked; that hath the blessing of the Saints with him: although therefore we have another rule to walk by then the judgment of men, and in doing our duty we may say with the Apostle, I care not for the judgment of any man: yet it will be good for a man to conceive how he is esteemed of the best, to whom ordinarily God giveth a spirit of discerning; that if it be possible with a good conscience he may join a good name, which is not only sweet as a precious ointment, but will supple and asswage such wounds and strokes as the •• icked will be still inflicting: Neither can these two things be easily disjoined, the approving of the heart unto God; and of the ways unto God's people.

3. Note from the Apostles example, what a good office it is to be a peace-maker, and to knit the members of the body of Christ close together: this argueth men to be endued with that wisdom which is from above, the properties whereof are to be pure, peaceable, full of mercy, and good fruits: especially the Ministers of God must account it a part of their office, not only to reconcile man to God; but even man to man. And let every man conceive and remember, that our Lord Jesus maketh it one of the paths and rules of true happiness, when he saith, blessed are the peacemakers.

4. Note, how the Saints of God ought to embrace one another, and especially such as are of the best desert in the Church for their labors and gifts; even as the Saints with Paul did Titus: many of whom doubtless had never seen his face, but had heard of his faithfulness: even such should be our love to the godly, as we should affect them that are absent as well as present; and wherein we can testify that affection to those whom we have heard well, although by face we never knew them.

Quest. May we not salute any but believers? Answ. There is a common salutation, which is due from every man to every man; and that is a civil courtesy and kind of honor which is to be shown to all men: our Savior Christ commanded his Disciples whensoever they entered into an house they should salute the same, Matth. 10.12. and gave them a form of salutation which they must use whether the son of peace were there or no, saying, peace be to this house. Yea if men be our enemies and will not vouchsafe to salute us again, yet we must not omit this branch of courteous behavior towards them, Matth. 5.47. If ye be friendly to your brethren only, what singular thing do ye? do not even the Publicans the same. The word tra • slated be friendly, is the same with this here, & signifieth such friendship as was in those countries testified by salutations, and embracings; which even the worst could well enough perform to their friends: but Christ showeth that we must do more, we must not expect to see whether we be saluted first, but kindly salute our enemies, although we be not saluted again. And the reason is, because it was counted a sign of hatred not to salute a man. 2. Sam. 13.22. Absalom said neither good nor bad to his brother; for Absalom hated Amnon. Whereas Christians on the contrary must think on such things as may prevent offense, procure love, and win if it may be even estran • ed affections. But yet howsoever this salutation is generally due from equal to equal; yet there are some excepted cases in the Scripture. 1. such a one as lieth in some open sin, and hateth to be reformed; not yielding to godly counsel out of the word: a superior here may forbear to speak to such a one by way of correction; but so as he must have care that he aim at the fault, and not at the person, and make it so known to the person, that he testifieth not the hatred of his person but of his sin. Thus David banished Absalom from the court for killing Amnon.

2. There are open enemies of God, and of his truth, & of his Church, who have sold themselves to malign it; such sworn enemies we may not thus embrace: 2. John. 10. If any man bring not this doctrine, bid him not God speed: and 2. King. 3.14. Elisha telleth Jehoram an idolatrous king, that had it not been for the good king Jehoshaphat, he would not have looked upon him, nor seen him. And yet this hindereth nothing but that we must salute our own private enemies, though we may not the open enemies of God.

3. If any have sinned the sin unto death, we may not pray for them, & therefore not salute them, 1. John. 5.16. This is the former kind of salutatiō but not that which the Apostle speaketh of in the text, but the latter: which is a more inward and entire affection between such as are of the household of faith; who are straitlye • knit together then by the bonds of humanity and civil conversation: for besides these, they are tied by the bond of the spirit, of faith, of a most holy profession, and are brethren not in the flesh, but in the faith, yea heirs of the self same inheritance in glory. These are said to love one another in the faith. If they therefore be to be kindly saluted which hate us, much more they which love us; and if they which love us in the flesh, much more they which love us in the faith; and that with a most hearty and large affection.

Hence note, 1. that religion bindeth man to man in the straitest bond: for 1. the spirit is the tie • of it: and hence is it called the unity of the spirit in the bond of peace: and indeed it must be a wonderful bond that can reconcile such deadly enemies as men are before they come into the kingdom of Christ, Isa. 11.6. 2. God's image wheresoever it is, is exceeding beautiful, and a great binder; especially where renewed and repaired; which being once espied, let the outward condition be what it can be, a religious heart seeth sufficient matter of love, and will knit the soul unto the soul of such a one. 3. It addeth strength and firmness to all other bonds of nature, affinity, desert, &c. and maketh them more natural. What a true friend was Jonathan to David, because he saw that God was with him, his soul clave unto him; though the kingdom was to be rent from him for it, yet could he not rent his heart from David. If Joseph had not had more then nature; he could not but have revenged such infinite wrongs upon his brethren; whereas the grace of his heart made him say, It was not you my brethren, but God sent me before you. Consider also of the example beyond all imitation of our Lord Jesus Christ, who gave himself to the death for us when we were yet his enemies. 4. This love must needs be most lasting; for being love in the truth for the truths sake, it shall continue so long as the truth doth: but the truth abideth with us, and shall abide with us forever · and this is the cause, that whereas the love of nature dieth with it, and the love of wicked men dieth with their persons, this love liveth in death, yea when goeth to heaven with a man, and getteth strength and perfection then faith ceaseth, and hope vanisheth away.

Use. 1. Whence we are taught most familiarly to embrace them that love us in the faith, and to make most account of their love. Many love in the face, many in the flesh, many in nature, only the love of Christians is a fruit of faith, a work of the spirit, and • herefore a surer bond then they all. Well knew the Apostle that none was in comparison worth having but this, he calleth for no other, he careth for no other, he mentioneth no other.

2. Such as set into any society with others; if he would have it comfortable unto him, let him strengthen all other natural or civil bonds by this bond of religion, let him labor to begin his love in the faith, or if he have begun elsewhere already, let him reform the same hereby if he look for any sound comfort in his estate: for this is the cause that men often have so little return of love from their wives, so little obedience from their children, so little duty from their servants, so slender respect from their equals, because they begin their love and duties at a wrong ende: and have for other respects affected those with whom they live, but the least if at all for grace and religion, which of all is the soundest, most profitable, and most comfortable.

Quest. But how may I know whether I love another in the faith o • no? Answ. By these notes, 1. If thou love him because he is a member of Christ: for this love must be a fruit of faith; and knitteth him that hath it to the members, as faith doth to the head. 2. If thou love his soul first, and will not suffer sin upon it. 3. If thou spyest, and dost reverence the image of God in him, and lovest him that is begotten, because of him that begat, and preferrest the grace of his heart above all other outward parts and respects. 4. If thou above all other things wish him, yea if it be in thy power, help him to a further part in the better part which shall never be taken from him. 5. If the more thou seest grace to grow in him, the more entire thy love groweth towards him.

3. This point showeth their fearful condition, that make religion the very cause of their hatred and malice against the godly: an apparent mark of the devil is stamped upon them, who for this cause compasseth the earth, that if it were possible, he might chase the image of God from off the face of it.

Secondly, in that the Apostle saluteth such as loved them in the faith, we may note what a mighty power the Gospel carrieth with it where the Lord will have it effectual. These Cretans had been a vile people, and of most brutish behavior, as we have at large heard in the first Chapter: but now there were amongst them such as loved Paul, and such as clave unto him in the faith: the Gospel had tamed and subdued them, had turned them out of their savage and cruel natures: had made them tractable and docible, and of evil beasts, had reduced them to Christian affection and conversation: but of this we have spoken before.

Grace be with you all, Amen. ] This is Paul's ordinary farewell, written with his own hand in all his Epistles, whereas the Epistles themselves were written out by some of his Scribes: And it is added, 1. as the mark of his own Epistle, that he might prevent counterfeit writings: for well knew he how nearly it concerned the Church to cleave unto those writings which were indicted by the holy Ghost, inspiring the Prophets and and Apostles, and not to have any other bastard writings obtruded upon her, in which practice the devil was restless even in those times. 2. As a testimony of singular affection and good will, which can be by no better means expressed then by frequent and earnest prayers: and indeed his bowels were not straitened toward Titus and the Church committed unto him; seeing he wisheth the very fountain of grace, to be opened unto them: for this word (as we shown in the beginning) signifieth both the free love and favor of God towards us in Christ, as also all other spiritual blessings flowing from that fountain: such as are remission of sins, reconciliation with God, justification, sanctification, life eternal, and all the means tending thereunto. 3. That being an Apostolical prayer, it might also be a means of obtaining, and conuaying upon them the grace requested: and although he had made the same request for them before, yet it is no vain repetition; for partly he prayeth for the increase and further feeling of this grace for them: and partly teacheth us thereby that it is the only blessing to be prayed for, the chief, if not only grace, which our selves are to labor for; and which we must by all means endeavor, that others may have their portion in with us. 4. To show that all our greeting must begin and end in grace, and that our forms of salutation should favor of grace, and not be profane, graceless, or formal as the most are. 5. Being a Minister of grace, he beginneth and endeth with it: and teacheth Ministers that their first and last action of the day, and of their Ministerial duty should be the commending of their people unto the grace of God in their prayers; and besides, if ordinary letters, much more other more weighty actions of men, must be undertaken and performed with prayer and praise.

Secondly in that he saith, Grace be with you: he showeth that howsoever this Epistle was inscribed to Titus alone, yet was it intended to be of common use to the whole Church: and therefore we have not unfitly applied the most of the doctrines to the use, not of Ministers only, but of all sorts of men so far as they concerned them.

Last of all, in that he saith, grace be with you all, he meaneth all the elect, and only they: for only they are effectual partakers of this saving grace, called often elsewhere the grace of our Lord Jesus Christ, the treasury and fountain of it. The wicked are indeed endued with excellent gifts of God's spirit; but they want this grace of God in Christ, which is the only foundation of our election to the grace of life, of our effectual vocation to the grace of God wherein we stand, and of that assured hope of that heavenly inheritance which he hath purchased of his grace. By this grace we are happily reconciled unto God, and adopted to be heirs of grace: hereby also we have received the word of grace, which is made fruitful to the planting and watering of all other saving graces in us, and so to the furthering and finishing of the whole work of our salvation in glory.

This grace be ever with us, and all them that love the coming of our Lord Jesus Christ to their immortality. Amen. So shall it be. And so be it.

To God the Father of lights, and to Jesus Christ that eternal word, together with that anointing even the blessed spirit, the only, one, true and wise God (who hath happily led us through these labors) be all praise and glory in all the Churches for evermore. Amen.

A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and uses.

• A Man may sometimes lawfully change his name. Pag. 4.
• Such names are to be given to children as may put them in mind of some good duty. Pag. 4
• The name of a servant of God is full of honor. Pag. 6
• The chief offices in the Church are for the service of it. Pag. 10
• God hath some who are elect, and other are not. Pag. 11
• The elect have a faith by themselves. Pag. 13
• The faith of the elect is ordinarily wrought by the ministry of the word. Pag. 16
• The doctrine of the Gospel is truth it self. Pag. 18
• The knowledge of the truth is the ground of faith. Pag. 19
• The truth entertained in truth frameth the heart unto godliness Pag. 21
• The ende of the ministry is to draw up men's minds from earth to heaven. Pag. 24
• True faith never goeth alone, but as a Queen attended with many other graces, especially with hope. Pag. 27
• Life eternal is the believers by free promise. Pag. 30
• God is truth itself and cannot lie. Pag. 33
• The free love of God appeareth, in that whatsoever he doth for his elect in time, the same he decreeth before all time. Pag. 39
• The doctrine of salvation is more clearly manifest then in former times. Pag. 43
• The Lord effecteth all his purposes and promises in due season. Pag. 44
• Salvation is to be sought for in the preaching of the word. Pag. 48
• The office of preaching is an office of trust. Pag. 52
• Whosoever entereth into the ministry, must find himself pressed by the calling and commandment of God. Pag. 53
• Ministers may be more or less in the commendation of their calling, as the disposition and necessity of their people require. Pag. 55
• God's calling to grace is free and powerful. Pag. 56
• Ministers ought to be spiritual fathers in begetting children to God. Pag. 58
• Faith is one and the same in all God's elect. Pag. 62
• Every man must be careful, 1. whom, 2. to what, 3. how far he commendeth another. Pag. 65
• All are not natural sons that are so accounted. 66
• The free and everlasting grace of God, is the foundation of all blessings spiritual and temporal. Pag. 69
• True peace is the fruit of God's grace and mercy. Pag. 71
• Whosoever is called to labor in the Church must by all his care further the work of the Lord. Pag. 75
• He that would Christianly and comfortably carry himself through his calling, must ever have the ende of it in his eye. Pag. 76
• Churches must not be condemned as no Churches for want of some laws or government, if they join in the profession of the truth. Pag. 80
• No Church is hastily brought to perfection. Pag. 81
• There is continual bending of good ordinances even in the best estate of the Church. Pag. 83
• Such an absolute necessity of a settled ministry there is where a Church is planted, that without it religion cannot possibly thrive or continue. Pag. 86
• The ordering and governing of the Church is not left arbitrary, no not to an Evangelist, but Apostolical direction must guide him. Pag. 89
• How able soever a man is to teach, if he be of a scandalous life, he is unfit to be chosen a Minister. Pag. 92
• Marriage of Ministers is a lawful and holy ordinance of God. Pag. 97
• Polygamie was ever blameworthy even in the best. Pag. 103
• He that would reform others abroad must begin at home. Pag. 110
• To have the blessing of gracious children thou must begin at religion. Pag. 111
• The carriage of a man's children is a great credit or disgrace to his profession: especially of the Minister. Pag. 113
• Riot is an hateful vice to be avoided. Pag. 114
• Children ought to be obedient to their parents. Pag. 117
• Lewdnesse of children is often from want of government in parents. Pag. 118
• Every Minister ought to keep the Lord's watch over his flock. Pag. 121
• A Bishop over others must first watch over himself. Pag. 123
• Every Minister being God's steward must have a fit calling, and properties answerable to that office. Pag. 124
• The nearer a man is to God in place, the more careful must he be of his carriage. Pag. 129
• Frowardness is everywhere of evil report, but in a Minister intolerable. Pag. 131
• Hastinesse to anger a foul blot in a Minister. Pag. 134
• To be given to wine odious in all, especially in a Minister. Pag. 140
• A Minister of all men may not be a quareller, or a man of a word and a blow. Pag. 145
• Covetousness in a Minister is a most base sin. Pag. 148
• There is much filthy lucre in the world, which every Christian must abhor. Pag. 152
• The very phrase of Scripture speaking of riches should pull our hearts from them. Pag. 155
• The Minister for the honor of his place, must not only be free from common vices, but also shine in positive virtues. Pag. 159
• The poorest minister must and may be harborous. Pag. 163
• Wisdom most necessary to a minister. Why. Pag. 172
• Righteous dealing, a shining ornament in a minister. Pag. 175
• Ministers must be arrayed with robes of holiness. Pag. 176
• A temperate and equal course necessary to a minister. Pag. 179
• The word of God is most certain and infallible. Pag. 182
• The word is every way fitted for the instruction of the faithful. Pag. 188
• Every man ought to be a learner of holy doctrine. Pag. 194
• The men of God in speaking of the word have ever set some mark of excellency upon it. Pag. 196
• Ministers must set an edge on their doctrine by exhortation. Pag. 197
• Exhortation is then powerful when it is grounded on wholesome doctrine. Pag. 198
• Ministers must resist resisters of the truth. Pag. 199
• A Minister ought to be a man of knowledge. Pag. 201
• The Scriptures fully furnish the man of God to every ministerial duty. Pag. 203
• Error in life is commonly a ground of error in doctrine. Pag. 206
• They spend much labor in vain who are disobedient to the doctrine themselves teach. Pag. 207
• The greater the danger is the plainer must reproof be. Pag. 215
• The Arch-seducers of the world are they of the circumcision, who join faith and works in the act of justification. Pag. 217
• Faithful teachers must timely oppose themselves against seducers. Pag. 220
• Seducers secretly infect and creep into houses. Pag. 227
• Error is exceeding infectious. Pag. 229
• An heart set upon gain will feed it self by falsehood. Pag. 230
• A minister may be plain in his reproofs. Pag. 233
• A minister must join wisdom to playnes in reproving. Pag. 234
• The Gentiles had their Prophets so called to witness against their impiety. Pag. 238
• It is not simply unlawful to allege the saying of a profane man in a sermon. Pag. 242
• Falsehood in word or deed is condemned by the very light of nature. Pag. 245
• The Scriptures call brutish men by the name of beasts. Pag. 249
• Many men are so degenerate that they have cut themselves from the account of men. Pag. 250
• A life led in idleness is condemned by the light of nature, and of the Scriptures. Pag. 253
• Idleness and intemperance are seldom disjoined. Pag. 256
• Every truth is God's, and must be received whosoever is the instrument of it. Pag. 258
• Ministers must not be discouraged though they be to deal with a wretched and brutish people. Pag. 259
• No reproof may be ungrounded, but the cause must be just, and known so to be. Pag. 261
• Every reproof must be tempered to the nature of the sin. Pag. 263
• The sharpest censure in the Church must aim at the recovery of offenders. Pag. 265
• Christians must not content themselves with spiritual life, unless it be attended with health and soundness. Pag. 267
• A special means of soundness of faith, is to shut the ears against fables and fancies of men. Pag. 274
• A fearful judgment of God it is to be turned away from the truth. Pag. 277
• The Scriptures account Christians pure, but not Puritans. Pag. 283
• All indifferent things must be used in 1. faith, 2. love, 3. sobriety. Pag. 291
• Divinity of Scripture is proved by discovering the inward thoughts of wicked men. Pag. 309
• A wicked man is every way a most odious person. Pag. 311
• Before natural uncleanness be purged away everything is unclean to a man. Pag. 313
• There will be ever hypocrites in the Church. Pag. 317
• There be many characters by which hypocrites may be known & discovered. Pag. 320
• No example of man must turn us out of a godly course. Pag. 331
• Ministers must feed their people with wholesome doctrine. Pag. 333
• Wholesome doctrine must be applied to the several ages and conditions of men. Pag. 339
• Olde men must first be taught their duty, why? Pag. 342
• Sobriety especially enjoined unto old men. Pag. 345
• Elder men ought to carry a seemly gravity through their course. Pag. 346
• Moderation of lusts and passions is a most seemly grace in an old man. Pag. 347
• Soundnes of faith especially required in the Elder. Pag. 351
• Every man must learn to repair the decay of nature with soundness of grace. Pag. 352
• Soundnesse of love is justly called for of old men. Pag. 355
• Sound patience is more especially commended to the elder sort. Pag. 358
• Women are as straitly bound to the means of their salvation as men. Pag. 362
• The general rule for women's behavior is, that it must become holiness. Pag. 365
• False accusing specially forbidden to women. Pag. 368
• Drunkenness in elder women a most hateful sin. Pag. 370
• It is a note of corruption to yield our selves servants to the creatures made to serve us. Pag. 371
• Every Christian woman must cal on others with her self to a godly course. Pag. 373
• The fruits of the Christian carriage of the Elder women, must appear in the younger. Pag. 375
• Christian women must love their husbands. Pag. 377
• Women ought to love their children, and how. Pag. 382
• A discreet carriage is a beautiful grace in a young woman. Pag. 384
• Chastity is an essential marriage duty. Pag. 385
• Women ought to keep their own houses. Pag. 389
• Goodness is required in women, what it is, & how. Pag. 390
• Women must be subject to their husbands, wherein, and why. Pag. 391
• Profession without practice causeth the holy name of God to be blasphemed. Pag. 398
• Young men must order their ways by the word. Pag. 404
• The Pastor must sometimes entreat where he may command. Pag. 408
• Sobriety is a virtue fitly commended to young men. Pag. 410
• Consent of good life and holy doctrine make a sweet harmony in a Minister. Pag. 413
• It is possible for a man by grace to live unblameably. Pag. 416
• Faithful Ministers shall not want withstanders. Pag. 417
• Resisters of godly Ministers lade them with reproaches. Pag. 419
• Every Christians care must be to stop the mouths of the wicked. Pag. 421
• Servants ought to be subject to their masters. 423
• Theft of servants never so coloured is condemned. Pag. 429
• Servants are bound to show all good faithfulness. Pag. 431
• The meanest Christian may and must bring glory to the Gospel. Pag. 433
• The Gospel is the doctrine of God's grace. Pag. 437
• The doctrine of the Gospel, is a saving doctrine. Pag. 440
• The Gospel is a bright & shining light. Pag. 446
• The Gospel is a schoolmaster as well as the Law. Pag. 453
• The doctrine of grace truly received teacheth to deny all ungodliness. Pag. 458
• A Christian must deny all lusts whatsoever may seem to plead for them. Pag. 463
• The doctrine of grace teacheth both to eschew evil, and do good. Pag. 465
• The Gospel looketh for some answerable return for the salvation it bringeth. Pag. 467
• The doctrine of the Gospel teacheth sobriety of life, wherein it standeth, and rules of practice. Pag. 468
• The Gospel calleth for just and righteous dealing at professors hands. Pag. 471
• The Gospel enjoineth a godly life, the proper work of piety, & rules of practice. Pag. 473
• Godliness must be exercised in this present world. Pag. 478
• The Gospel received in truth lifteth up the heart to wait for Christ his second appearing. Pag. 482
• The expectation of Christ his second coming is a notable means to provoke to Christian duties. Pag. 491
• Christ his glory shall shine out in full brightness at his second appearing. Pag. 494
• We ought never to speak of God, but in a weighie matter, and reverent manner. Pag. 496
• Christ gave himself for his Church, but not for every particular man. Pag. 505
• Before Christ redeemed us we were miserable slaves under sin and death. Pag. 511
• The Son of God having once set us free great is our freedom. Pag. 514
• Redemption and sanctification are inseparable companions. Pag. 517
• The members of the Church are God's peculiar people. Pag. 523
• The worker must be good before any work can be so. Pag. 527
• Justified persons must needs bring forth good works. Pag. 527
• The thing that God requireth in every professor is zeal in well-doing. Pag. 529
• All proofs and reproofs must be fetched from the Scriptures. Pag. 534
• The word of God must be so handled as that the authority of it be preserved. Pag. 535
• To despise God's Ministers is a grievous sin. Pag. 537
• The doctrine of subjection to Magistracy must be often enforced, and why. Pag. 539
• The scope of the Ministry is to put men, and keep them in remembrance of Christian duties. Pag. 540
• The memory ought to be taken up with godly instructions learned in the Ministry. Pag. 541
• Christianity consumeth not Magistracy but confirmeth it. Pag. 544
• Every soul must be subject to the higher powers. Pag. 548
• Every Christian must make account that every Christian duty belongeth unto him. Pag. 559
• Every man ought to preserve in himself a readiness to every good work. Pag. 563
• The word condemneth as well unbridled speeches, as disordered actions. Pag. 566
• Evil speaking is a most hateful sin in Christians. Pag. 568
• A Christian may not be a common barrater. Pag. 574
• Christian equity is a beautiful grace in Christians. Pag. 579
• Christian meekness beseemeth every Christian. Pag. 584
• The consideration of our common condition is a notable ground of meekness. Pag. 588
• Whosoever is called unto the faith hath experience of a change in himself. Pag. 591
• The whole course of an unconverted man is an unwise walking. Pag. 596
• A mark of a man out of Christ is to resist and reason against the word. Pag. 599
• Before men be brought to Christ, their whole life is but a wandering from God. Pag. 601
• The spirit that is in man lusteth after envy. Pag. 617
• Then are we saved when we are sanctified. Pag. 627
• Before the Lord put forth his love in Christ it could not be reached of man nor angel. Pag. 632
• Works of righteousness are excluded from justifying us before God. Pag. 635
• The Lord in baptism not only offereth, or signifieth, but truly exhibiteth grace. Pag. 639
• All the inward grace of baptism is from the Holy Ghost. Pag. 650
• God in saving men reneweth them to his own image. Pag. 655
• The graces of the spirit are plentifully poured out upon us in the New Testament, as not of a full mercy. Pag. 660
• Christ our Lord the only fountain of all our welfare. Pag. 664
• The righteousness of a sinner before God is not any quality in the believer. Pag. 669
• The honor of the Saints is, that they are heirs of life eternal. Pag. 674
• All truths must be delivered, but some more stood upon, and urged then other. Pag. 680
• A good work cannot come but from a good man. Pag. 684
• Professors of the Gospel must be the first and forwardest in every good work. Pag. 686
• Doctrine must be true and truly dealt withal. Pag. 689
• Satan seeketh to corrupt the purest Churches, by bringing in needless questions. Pag. 696
• There have been always, are, and shall be heretics in the Church of God. Pag. 703
• Even heretics and enemies of the Church must be lovingly dealt with by the Church. Pag. 706
• It is dangerous for the Churches to be left destitute of their teachers though for a short time. Pag. 726
• The Lord maketh good use of the most wicked consciences. Pag. 723
• Christianity enjoineth all kind of civil courtesy. Pag. 731
• Such as are in the Lord's work must be carfully provided for that they lack nothing. Pag. 732
• Christianity is no barren or fruit less prof • ssion. Pag. 739
• Religion is the strongest binder of man to man. Pag. 748

OTHER PROFITABLE NOTES which besides illustration of Doctrines, lie either in the explication of the sense, or in application of the uses.

• RVles to be observed in changing of men's names, in number three. 4
• Cases in which a man may forbear to set his name to his writings, 3. 5
• Reasons to stir up ministers to diligence, 5. 7
• Reasons to stir them up to faithfulness, 4. 7
• Comforts for ministers in their service, 4. 8
• Privileges of the Apostle above the ordinary Pastor, 3. 9
• Men may be called elect of God 3. ways. 11
• Difference of saving faith from all other, 3. 14
• Truth of faith discerned by 4. notes. 15
• Gospel called Truth for three reasons. 18
• Notes showing the heart drawn upward towards heaven, 3. 26
• Infallible properties of Christian hope, 8. 28
• Reasons why we must freely love our brethren, 4. 41
• The doctrine of the Gospel called the common faith for 5. reasons. 58
• Duties to spiritual fathers, 5. 61
• Differences of the Apostolical faith, from the Romish Apostaticall, 4. 63
• Letters testimonial not rashly to be given for four reasons. 65
• The first person called father for 3 reasons. 68
• Christ called Lord for 4 causes. 68
• Men are called Saviors, 3. ways. 69
• The wicked's peace crazy in 3. respects. 73
• The power of the Magistrate and Minister do differ in three respects. 79
• Some wants in the Church to be borne with for 3. causes. 83
• Rules whereby a man may be kept unreproveable, 6. 94
• Why the Popish Church resisteth the marriage of Ministers, 3. reasons. 97
• Rules to be observed in beholding the examples of the Saints, 2. 108
• In designing men to offices, the first respect must be had of the place and then of a fit person. reas. 3. 123
• Ministers called God's stewards for 3. causes. 124
• Faithfulness of Ministers standeth in 3. things. 125
• The wisdom of the Minister standeth in 2. things. 126
• Such as come near unto God in profession must be careful to beautify it for 3. reasons. 130
• Great scholars must be taught by meaner then themselves for 3. reasons. 132
• Meditations to bridle rash anger, 4. 138
• Practises to the same purpose. 4. 139
• Arrows of God's wrath shot against drunkards, 4. 143
• Directions to avoid covetousness. 151
• Filthy lucre brought to 3. heads. 152
• Symptoms of an heart infected with covetousness, 4. 156
• Meditations to bridle covetous desires. 4. 158
• Practises to the same purpose, 3. ibid.
• Reasons to be hospitable to strangers, 3. 164
• Reasons to be ready to distribute, 4. 166
• Means of temperance, 2. 180
• How some things are difficult in the Scriptures, 3. Rules. 192
• Rules to know whether we have been as fit to learn as the word to teach, 3. 195
• Notes of him that resisteth the truth, 3. 200
• False teachers deceive men's minds 4. ways. 209
• Properties of error 3. 210
• Professors not so well fenced against error and seducers proved by 4▪ reasons. 211
• Sundrie uses of circumcision both Civil and Divine. 213
• Three sorts of plain reproouers condemned. 216
• Popish teachers the right successors of Jewish, proved by three reasons. 217
• Why God suffereth seducers in the Church, 2. reasons. 228
• Seven witnesses whereby the Lord condemneth the wicked and hypocritical professors of the Gospel. 240
• Cautions in using human allegations in sermons, 3. 243
• Truth in speech urged by sundry reasons. 247
• Reasons to move to diligence in our calling, 4. 254
• An honest calling a school of Christianity, 3 reas. 255
• Reasons against intemperance, 3. 257
• Rules of direction against intemperance, 3. ibid.
• Ministers must patiently bear a froward people for three reasons. 260
• To be kept from spiritual sickness, three means. 268
• Reasons to use those means, 4. 269
• Jewish fables what, and why so called, reasons. 272
• Rules to preserve us from being turned from the present truth, 4. 280
• Men sanctified in part called pure for 4. reas. 282
• Reasons to move to purity in heart and life although the world scoff at it, 5. 284
• Every thing good in the creation 4. ways. 286
• All impurity in the creature cometh two ways. 287
• A thing in it self good or indifferent is spoiled in the doing three ways. 288
• A thing good in it self is rightly used by the presence of 3 virtues. 291
• No man may use any of God's creatures without leave and thanksgiving. 297
• Sundrie rules to discern how men offend against the 3. former virtues, in 1. meats 299
• 2. Garments. 301
• 3. Riches. 302. 4. Sports. 303
• A man may not ask more wealth in prayer then necessaries, reasons 3. 303
• Rules of direction by which a man may comfortably turn himself to the use of any creature. 305
• Seven main differences between the godly and the wicked. 314
• Four marks of an hypocrite laid down in the text, and largely prosecuted. 320
• The hypocrite fitly resembleth a stageplayer from whom he hath his name, in 4 properties. 327
• Trial of such as profess they know God but do not, by 4. notes. 327
• Two sorts of hypocrites. 329
• Word called wholesome doctrine for sundry causes. 333
• Duties of hearers of the word prosecuted, 4. 335
• Means of practice of the former duties. 339
• Soundnesse of faith standeth in 4. things. 348
• Soundnesse of Love standeth in 5. things. 355
• Soundnesse of patience standeth in three things. 358
• Patience necessary for every Christian, but commended specially to old men, for 4. reasons. 358
• Four points for women to meditate upon. 365
• False accusing committed four ways. 367
• Rules to avoid the sin of false accusing, 4. 369
• Men yield themselves slaves to the creatures 4 ways. 371
• The husbands duty towards the wife, wherein it standeth. 380
• The offices of motherly love▪ 4. 382
• Means of preserving chastity. 388
• Reasons to move us to the care of not stayning our profession. 399
• Rules to be observed that we stain not our holy profession, 6. 402
• Reasons moving young men timely to order their ways, 4. 405
• Four helps to further young men in the former duty. 407
• Reasons to enforce young men to sobryetie, 4. 410
• Means of practice of the former grace of sobriety. 411
• Reasons to stir up the men of God to the care of their lives▪ 4. 415
• Means to attain an unblameable life. 416
• Sundrie motives to servants to show all good faithfulness. 432
• The Gospel called the doctrine of grace, 4 reasons. 433
• The holy doctrine of God adorned 2 ways. 434
• Maine differences between the law and Gospel. 437
• A man may know whether he receive the grace of God in vain or no, by three notes. 438
• How to entertain the Gospel aright. 443
• The light under the Gospel far clearer then theirs under the law, 4. reas. 446
• A trial whether we receive the light by▪ 3. notes. 449
• Motiues to entertain the light whilst it is with us, 6. 450
• Five sorts of men that refuse the light. 451
• Lusts called worldly for two reasons. 456
• The Commandment is possible to the believers 3 ways. 457
• Vngodlines is branched into 4 heads. 458
• Lusts are to be resisted for sundry reas. 463
• Rules and motives for the practice of sobriety, 469. Righteousness, 471. Piety, 473
• Hope called a blessed hope, 3. reasons. 480
• Christ called a mighty God, 3. reas. 481
• To the true waiting for Christ 3. things required. 484
• The qualities of the sound expectation of Christ 4. 485
• The effects of the same expectation 4. 486
• Motiues unto it, 4. 489
• Circumstances gathered out of the history that Christ's passion was voluntary, 5. 504
• To receive Christ and his merits, we must do 3. things. 509
• Christ redeemed his Church from the captivity of sin 2. ways. 510
• Sin must be dealt with as a Tyrant in 4. resemblances. 513
• Christ purgeth his people 2. ways. 517
• Means of our purging 5. 519
• Motiues to use the former means 6. 521
• The Church is God's peculiar sundry ways. 523
• Rules to be set before their eyes that intend God's glory 2. 525
• Three virtues must attend zeal to guide it aright. 529
• Effects of zeal in the effecting of good things are many. 531
• Five sorts of men discovered to want zeal. 532
• Why men remember not good things heard 3. causes. 542
• The Lord maintaineth the Magistrates authority 4. ways. 555
• Notes of him that is ready to every good work 3. 563
• Rules of practice to set us forward in every good work 3. 565
• Cases in which a man may speak the evil he knoweth by his brother, 4. 566
• Evil speaking ranged into the sundry ranks of it. 567
• Means to avoid evil speaking in 5. rules. 571
• Cases wherein a man may contend and strike, 5. 573
• Rules to avoid the sin of Quarelling, 5. 577
• The fruits of Christian equity, 4. 579
• Necessi • ie of Christian equity in sundry points. 581
• Three things in the description of Christian meekensse. 584
• The use of Christian meekness in three points. 586
• Motiues to meekness 3. 587
• Notes to discern the change of a man's self by. 592
• The corruption of the mind standeth in 3 degrees. 594
• Four main properties of folly most natural to the natural man. 597
• The deceit of the heart putteth forth it self in sundry ungodly practices. 602
• Five several sorts of men in several paths, and never one of them in the right. 605
• Grounds out of Scripture against the Popish doctrine of freewill, 5. 613
• Notes to try a man's present happiness by. 632
• Essentiall parts of a Sacrament three. 639
• Baptsme the laver of regeneration four ways. 641
• Baptism hath 4. uses in them that believe already. 644
• The congregation must stay the Baptism for four reasons. 647
• Six things considered in the description of regeneration. 648
• Notes to tr • e the truth of our regeneration 5. 656
• Graces of the spirit compared to waters in three things. 658
• The spirit is said to be poured out in three respects. 658
• Of barrenness of heart three main causes. 663
• Sundrie consolations to those that are heirs of life. 677
• Rules to help us to forwardness in good works, 5. 687
• People that come to hear the word must pray for 4. things. 691
• Uses of Genealogies in the Scriptures. 694
• Reason to avoid curiosity in God's matters, 4. 699
• To make an heretic 3. things required. 701
• Means to avoid heresy, 5. 705
• Two degrees of Excommunication. 707
• Excommunication how far it stretcheth in 4. points. 709
• Reasons why we are to avoid excommunicate persons. 710
• Excommunication must not be inflicted for trifles, 4. reasons. 713
• God's children must imitate their heavenly Father in using great patience even to the worst for 4. reas. 721
• Open and obstinate sinners must be avoided for four reas. 722
• The benefit of a good conscience in 5. particulars. 725
• Non residencie condemned by many reasons. 727
• Faith doth five things to the producing of a good work. 734
• Many necessary uses of good works referred to their several heads. 736
• Conditions of Christian fruitfulness, 5. 740
• Reasons to provoke Christians to fruitfulness, 4. 741
• Lets and hindrances of fruitfulness. 743
• The ordinary salutation added to every Epistle for 5. reasons. 750

An other brief Table of the most of the Questions resolved in this Commentary.

• HOw and why Paul's name was changed. 3
• Why Paul's name is prefixed before his Epistles. 5
• How far a man is bound to set his name to his writings. 5
• How a man may know that he hath faith. 15
• How could God promise anything before the world began. 30
• Whether God can change his will. 33
• Whether there he chance or fortune. 45
• How Christ is a Lord, seeing he is everywhere called a servant. 68
• How Christ is called a Savior, seeing the Father, and holy Ghost save also, and we read of sundry other Saviors. 69
• Whether the wicked have more peace then the godly. 73
• What power Titus had to redress disorders in Creta. 78
• What and wherein consists the difference between Ciuil and Ecclesiastical power. 79
• How it is in the power of ministers to have fait • full children. 109
• Why in the care of the family the first precept concerneth the children and not the wife. ibid.
• How far anger is forbidden in a Minister. 134
• How far it is lawful or unlawful for a Minister to use wine. 140
• Whether good men only must be loved and not evil. 168
• Whether the Scriptures be perfect without tradition. 190
• Whether the Scriptures be obscure. 192
• How false teachers use to deceive men's minds. 209
• How may the mouths of heretics be stopped. 220
• Whether a man can be saved that erreth in a fundamental point. 225
• Why God suffereth seducers among his people. 228
• Why Paul calleth Epimenides a Prophet. 235
• How the Prophets of God were distinguished from those of the Gentiles. 236
• How the knowledge of God is ascribed unto the natural man. 239
• How far we may allege human testimonies in sermons. 242
• Whether any kind of lie be lawful. 246
• What are meant by Jewish fables. 271
• Who are meant in the scriptures by pure persons. 281
• How anything may be said to be pure or impure. 287
• How all things are pure to the pure. 291
• Whether recusant Papists may be compelled to Church, seeing it doth offend thē. 293
• Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate. 294
• Whether can any Magistrate make laws to bind conscience. ibid.
• How we can stand to our Christian liberty, if we suffer the Magistrate 〈◊〉 restrain us in it. ibid.
• Whether a man may pray for more wealth then necessaries. 303
• How any Minister may attain the ende of his calling. 334
• Why it is no needeesse precept to exhort younger women to love their husbaands, and children. 376
• Whether the wife may dispose of her husbands goods without his consent. 399
• How may a man carry himself that the word of God be not evil spoken of. 402
• How servants must please their masters, & yet not be man pleasers. 426
• How far Christ is said to die and give himself for all men. 507
• How the short death of Christ could free from infinite and eternal evils. 510
• Whether Magistracy be now lawful, against Anabaptists. 545
• Whether Mordecai did well in denying Haman reverence. 553
• Whether Naboth did lawfully deny king Ahab his vineyard. ibid.
• Whether the people might warrantably resist Saul in rescuing Ionathā his son from death. 554
• Whether Joab did well in numbering the people at David's commandment. ibid.
• Whether he did well in slaying Absalom against his commandment. ibid.
• How God can be said to be so good, and a lover of man, seeing so many vessels are prepared to destruction. 624
• How we can be said to be saved already, seeing we carry about us the body of sin and death. 628
• Whether grace 〈◊〉 tied to the sacrament. 640
• What is the • aith of infants. 643
• Whether the water in baptism carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 : where Bellarmine's instances are examined. 650
• What is meant by justification, and what by grace in the controversy between the Papists and us. 665.666, &c.
• How faith is said to justify us. 671
• Whether there be any teachers among us that teach anything save the truth. 690
• How the Apostle condemneth genealogies of which is such necessary use in the Scriptures. 694
• Whether private Christians may avoid an open notorious sinner before the Church hath cast him out: or what t • ey must do in this case whilst the church winketh at such a one. 712
• Whether heretics may be put to death, seeing the Apostle only commandeth to avoid them. ibid.
• Whether Popish religion may be tolerated in a country professing the truth which can cast it out. 715
• Whether Protestants may marry with Papists. 717
• Whether Popish idolatry be any whitte less dangerous and odious then that of the heathen. 719
• Whether any man be so monstrous or graceless as to persist in error against the light of his conscience. 721
• Whether we may greete any but such as love us in the faith. 747

Many other things worth observation might have enlarged these Tables; but I contented myself with these brief collections, which with the text of the Epistle will easily lead the Reader unto them.

J entreat the courteous Reader to pass over some lesser escapes in the printing; and among others to amend these which I have observed, most altering, or hurting the sense.

Pag. 5. in the margent for quiddam, read quidam. p. 40. line 7. for eternal. r. internal. p· 59. l. 26. f. first, r. fifth. p. 79. l· 31. f. God, r. Gad. p. 99. in the margent, f. fidem, r sedem. p. 112. l. 20. wanteth when. p. 135. l. 39. f. world, r. work. p. 121. margent. f. superioris, r. superius. p. 144. l. 2. f. Noah's, r. Lots. p. 142. l. 9. f adoring, r. adorning. p. 143. l. 36. f. members, r. memory. p. 148. l. 32. f. heart, r. heat. p. 151. marg. f. sui aliter, r. • in aliter. p. 163. • . f. ha • bourles, r. harberous. p. 213.25. f. they might▪ r. they might not contract. p. 210.1. f. pace, r. pale. p. 217.11. f. them, r. Cham. p. 300. l. 24. f. argueth, r. aimeth at. p. 326.23. f. forte, r. foot. p. 327.36. f. persons, r. purses. p. 328. • 0. f. him, r. them. p. 329. l. 5. f. others, r. oaths. p. 343▪ marg. f. 〈 in non-Latin alphabet 〉 , r. 〈 in non-Latin alphabet 〉 . and f▪ 〈 in non-Latin alphabet 〉 . r 〈 in non-Latin alphabet 〉 . p. 350.5. put in hold on Christ. p. 354.18. f. desolation, r. dissolution. p. 362.6. f. cannot, r. can. p. 366.31. wanteth, to utter.