Commentary on Titus, Part 2 · Chapter 3 (7 of 7)

Commentary on Titus · Part 2 · Chapter 3 (7 of 7)

p. 721Now he that is such a wilfull offender, and knowne so to be, must be auoided. But it is hard (will some say) to know any man thus to sinne. Answ. Because we speake not now of the iudgement of certaintie which is proper to God, whereby he alone can iudge of the finall estate of a man, but only of the iudgement of humane wisedome, which is giuen to the Church, who iudgeth only for the present by the present fruits, it is not so hard to doe: for such a man hath beene brought to conference, to the tryall of the Scriptures, to the analogie of faith, and to the admonition of the Church: by which his reasons hauehave bin refelled, his iudgement p. 722informed, his conscience conuinced, himselfe forewarned of his danger; but he obstinately hath refused all these good meanes, and persisteth in his error. Where note,

The Lord vseth great patience euen to the worst.1. What patience the Lord vseth in his iust proceedings, euen against the worst men, whom he will not hauehave condemned, nor cast out of the Church vponupon suspicions, or surmises; no nor presently after an open sinne is committed: but their must be a time between, wherein the Church must rightly informe her selfe, that she may know the nature, and degree of the sinne, before she turne her to any censure or sentence. Yea and further, the sinne beeing apparant, she must not reiect any, till all good meanes of reclaiming hauehave beene in vaine vsed. Which may teach vsus, that to heape or hasten excommunications ipso facto; or (as it is often) before the partie can come to the knowledge or suspition of any such proceeding,So must his children. is to swarue from the rules of the word, and those 1weightie reasons also vponupon which they are grounded. As namely, 1. some offenders are curable: and what man in his wits will cut off his arme or legge so sonne as it beginneth to ake and paine him, and not rather vse meanes of surgerie and cure? is any member in the bodie so despised? 2. Our selues must not be so vncharitable, as presently to dispaire 2of any mans conuersion: God may in time raise the most desperate sinner vntounto repentance. 3. The meanes vsed are not lost: for if it attaine 3no other end, yet shall it make them more inexcusable; the censure more 4iust, and the Churches proceeding more equall and moderate. 4. Adde hereunto the Lords example, who neuer striketh before he hauehave sufficiently warned: he neuer precipitateth either sentence or execution, but first commeth downe to see, Gen. 18.21. and hearkneth and heareth, Malac. 3.16. and accordingly passeth sentence.

2. Note, that when a sinner is knowne to sinne of obstinacie, the best way is to auoid him,Open and obstinate sinners must be auoided. and cast him out. For 1. labour is but lost on such a one. 2. He doth but tread holy things vnderunder his feete; of which holy 1things the Church is the keeper, and must be faithfull. 3. He sinnes 2not only of iudgement and reason, but of affection: and this is the reason, why verie few heretikes are conuerted, when many vnregenerate 3men and outragiously wicked in other kinds are; who sinne not of affection 4and wilfulnesse, but of corrupt iudgement onelyonly. 4. The Lords example, Hose. 4.17. Ephraim is ioyned to Idols, Let him alone, he is incurable. Obiect. But if he be thus left vntounto himselfe, am not I accessarie to his condemnation; or might not I by still following him, be a meanes of his conuersion at length: and ought not I to waite still when God will giuegive repentance. Answ. No, he so sinneth as the text saith, himselfe condemneth himselfe; and his sinne is vponupon his owne p. 723head, who wilfully and laboriously destroyeth him. 2. As the ordinances of God are deare vntounto himselfe, so ought they to be also vntounto vsus, so as we may not expose them to the contempt of a scorner. 3. Thou hast not left him till he be apparantly desperate, no otherwise then a Phisician hath left a desperate patient; whose disease is not worse then his froward disposition in refusing all meanes of health and safetie. 4. Euen the neglect of him may (by bringing him to enter into himselfe) prooue a nearer way of winning him, then any familiar course or conuerse with him.

3. Note hence also,The Lord maketh good vse of the most wicked conscience. what vse the Lord maketh of a wicked conscience, euen in desperate sinners. It shall be the accuser, witnesse, and iudge to pronounce the sentence of death against his owne soule; and so shall make way vntounto the Lords most righteous iudgement. Iudas himselfe beeing surcharged with conscience of his sinne, read the sentence against himselfe (there beeing no other to doe it) saying, I hauehave sinned in betraying innocent blood: and then went and hanged himselfe. For this purpose the Lord hath put into the soule not only a knowledge, whereby naturally euen the wicked can discerne between that which is honest, and dishonest; yea between good and euill so farre as to make them excuseles; but also an application of that knowledge vntounto the seuerall actions of life. From which two issue two other faculties, which are the verie nature of conscience: 1. A testification that such an action is done or not done, yea although a man would not hauehave it so to testifie. 2. A iudgement after triall, whether it be well done or no: the fruits of which iudgement are either, ioy, peace, and glorying in things which the conscience saith are well done: or else horror in soule, as in Caine: trembling in bodie, as in Faelix: fearefull dreams and visions,Gen. 4.14. Act. 24.26. Dan. 5.4.Gen 4:14Acts 24:26Dan 5:4 as in Baltazer: or despaire, as in Iudas in the sence of sinne committed. To this agreeth that of Salomon, Prov. 20.27. The light of the Lord is the spirit of man, and searcheth all the bowells of the bellie: in which words mans conscience is compared to the Lords lanthorne, that discouereth things to a mans selfe, which are as secret as his owne bowells. This obseruation affoardeth vsus sundry speciall vses. As,

Vse. 1. It letteth vsus see what an intolerable torment a wicked conscience is, euen a gibbit, and a rack set vp within the wicked to vex and torment them withall: and as a fearefull hue and crie eueryevery where ouertaking them; that let them runne or ride where they will, they follow themselues with a writ of apprehension; which draggeth them will they nill they, before the face of the iudge. No sooner was Adam fallen, but his conscience heard the voice of God ringing through Paradise; which made him flie from God, and hide himselfe. No sooner had Cain p. 724slaine Abel, but the voice of the blood filled heauen and earth, and made his countenance fall.Act. 24.26.Acts 24:26 No sooner did Paul dispute of iustice, temperance, and iudgement to come, but Felix trembled. And whence is that fearefull looking for of iudgement, and violent fire, which shall deuoure the aduersarie;Heb. 10.27.Heb 10:27 but from the worke of conscience, fitting the wicked for the iudgement of the great day? What meruaile is it then, if the wicked would faine stifle and choke the noise of their conscience? but that they cannot still doe it. Which beeing so, let eueryevery one feare to sin against the light of his conscience, and not dare to venture vponupon, or foster the least sinne: for howsoeuer we may for the present thinke some sinnes light and little; if the Lord neuer so little touch the conscience (as the time commeth apace when he will awaken it) we shall feele eueryevery sinne (euen the smallest) to lie as heauy as a mountaine vponupon our soules: little do we thinke that that sinne which now we account as light as a feather, should prooue so heauy vponupon our shoulders, as that our hearts shall not be able to sustaine vsus from oppression vnderunder it. And further, howsoeuer men may thinke to carrie their sinne so close, as the eye of the kite cannot pry into it; yet know whosoeuer thou art, that thy conscience is Gods booke, take heed what thou writest in that booke: for it carrieth a light in it selfe whereby it shall be read and discouered.

Vse. 2. This further teacheth vsus not to neglect the checks of conscience, nor our owne hearts reproouing vsus of our wayes; as those men who are resolued to hold on their lewde courses, let the word and spirit, yea, their owne spirits suggest what they will or can against it. For the time commeth when thou canst not set the voice of thy conscience so light: & then that conscience which hath checkt thee shall iudge thee, and that heart which hath reprooued thee, shall torment thee; and thou shalt neuer be able to turne off the charge of it, but shalt by it be accused and conuicted to hauehave been a wilfull chooser of thine owne destruction. This is that which is secretly implyed in the text, that if these heretikes had listened but to the checks of their owne conscience, they had neuer runne on so farre into such an incurable condition.

Act. 23.1. and 24.16. Good conscience is a sweet companion.Acts 23:1Acts 24:16Vse. 3. This consideration also teacheth vsus to looke that in euerie thing we keepe good consciences before God and all men: the vse of which will be manifold. 1. To keepe vsus from errors and heresies, and containe vsus in the profession of the true faith: for let good conscience be 1put a way; there must needes followe a shipwracke of faith: as is to be seen in all heretikes.1. Tim. 1.19.1 Tim 1:19 Hence are we counselled to make pure conscience as the coffer to keepe faith in, 1. Tim. 3.9. keepe faith in pure conscience: neither indeede will it be kept without: For by the iust iudgement of God p. 725punishing sinne with sinne; it comes to passe, that corruption of iudgement and practise, of doctrine and manners goe hand in hand,An euill conscience the mother of heresies. and for most part vndiuorsed. 2. In doing any action lawfull in it self, a good conscience only maketh it good to the doer: for to doe euen the will of God against my conscience is sinne to me; be the same in it selfe neuer so materially 2good. 3. In suffering or enduring any thing for well doing (as not the paine but the cause maketh a martyr, so) not the cause so much as 3the conscience of the sufferer worketh out his boldnesse, and peace in the middest of the combat, and giueth him securitie in his conflict; whereas a bad conscience will betray the best cause. 4. In inioying any condition of this present life, a good conscience is a sweete companion: euen a drie 4morsel with peace of heart,Prov. 17.1.Prov 17:1 is better then an house full of sacrifices with strife and warre within. In outward afflictions there is inward reioycing, for let the heart be pacified in God, it can reioyce in tribulation. Rom 5.3.Rom 5:3The disciples can go away reioycing from the Councel, that they were counted worthie, to be beaten, and suffer rebuke for Christ, Act. 5.41. The Martyrs can kisse the stake, embrace the fire, & sing in the midst of the flames. 5. Yea, it doth not onelyonly through the whole life minister ioy and comfort euen in the remembrance of death, as 2. Tim. 4.7.8. but it followeth a 5man after death, when all things else forsake him; and as a most faithfull friend it goeth with him before Gods iudgement seat, and pleadeth for him at the barre of Iesus Christ: yea testifieth with him, and cleareth, and quite acquitteth him from the iudgment of the great day. All which beeing so, what paines and labour can be thought too much, in the getting and keeping of such a iewel which bringeth in so rich a recompence for so little labour? and how worthily doth he forfeit all these sweet fruits of it, who will be at no costs nor paines for it?

Vers. 12. When I shall sende Artemas vntounto thee, or Tychicus, be diligent to come vntounto mee to Nicopolis: for I hauehave determined there to winter.

Our Apostle hauing finished all such common precepts as respected the whole Church in Creta, he now passeth to some priuate businesse, which more specially respected the person of Titus, and commended to his practise: and it standeth of two branches: the former touching Titus his comming to Paul, in this 12. vers. the latter touching the louing intertainement which he should shewe towards Zenas, and Apollos, in the next verse. Concerning Titus his iourney to Paul, he is directed both for the time, when I shall send Artemas vntounto thee, or Tychicus: as also for the place where, to Nicopolis: with a reason rendred why he must come thither, because Paul had a determination there to winter.

First, Titus is enioyned to come to Paul, who as he had power to place p. 726or displace him at his pleasure, so he wanted not sufficient reason at this time to call him vntounto 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 elswhere send him to preach, and confirme some other Church planted by the Apostle.

2. As for the place Nicopolis, whether Titus must come: we reade of three cities called by this name; but this was in Thracia neer Macedonia: and the reason added is not needlesly affixed to the Apostles iniunction, but to encourage Titus vntounto so long a iourney; for els he might conceiue with himselfe, that the Apostles calling beeing to goe from place to place to plant Churches; he might happily misse of him there, and so loose his iourney: therefore Paul telleth him, that if God let his purpose stand, he shall be sure to finde him there; seeing he had determined there to winter. And from both the precept and reason it is plaine, that Paul was not now at Nicopolis, nor writ this Epistle there, nor sent it thence (howsoeuer the subscription of the Epistle boldly, but heedelesly affirmeth it) for then he would hauehave said, be diligent to come to me hither: and I hauehave determined here to winter: and not; come to Nicopolis for I hauehave 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 sundrie other Epistles is confessed both by Protestants and the Papists themselues.

3. But when must Titus come: not before Artemas or Tychicus were sent from Paul, to supply his place in Creta. Of Artemas we reade not so much as of Tychicus, who accompanied Paul into Asia, Act. 20.4. and by whome the Apostle sent his Epistles to the Ephesians, 6.21. and to the Colossians, 4.8. in both which he is called a beloued brother, a faithfull Minister, and fellowe seruant in the Lord: and euerie where verie respectiuely spoken of. But yet seeing he is here mentioned before Tychicus, and set apart for the worke and seruice of the Church by the Apostle himselfe, it is certaine he was a faithfull and sufficient man: for else would not the Apostle hauehave committed a matter of such trust and charge vntounto him.

Doctr. Out of this prouident care of the Apostle for the Church we learne,It is dangerous for the Churches to be left destitute of their teachers though for a short time. that it is verie dangerous and hurtfull to the Church, to be left destitute of their Ministers and teachers, although for a verie small time. Paul had an earnest desire to see Titus; and as is likely some other speciall worke more commodious for the Church to employ him in elswhere: and yet he must not come til an Artemas or Tychicus come in his roome to take charge of his people: he saith not, come thou to me, and I will p. 727shortly send Artemas or Tychicus; but come not till I send them. Well knewe the Apostle, 1. the weakenesse of faith without continuall support; and that if there be not watering as well as planting, whatsoeuer is best begunne will easily decay, and beeing once decayed is hardly recouered. 2. the subtiltie of Satan, together with his malice, who vncessantly seeketh reentry; who if he cannot hinder the gathering of the saints he will doe what he can to hinder their building vp; that so the Lord may come short of a great part of his glorie, 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 sheepe are scattered, when the Pastor is smitten or remooued.

Vse. 1. This doctrine especially directeth it selfe against that fearefull sinne of nonresidencie, or ordinarie absence of the Pastor from his people. Against which not onelyonly this example, but other reasons drawne out of the Scripture are verie expresse. As, 1. the authoritie of Gods commandement, Act. 20.28. binding all Pastors carefully to attend vntounto the flockes of which the holy Ghost hath made them ouerseers: and this not at the quarter or halfe yeare day to gather in the profits and to feede themselues, but to feede the flocke, the Church of God which Christ hath purchased with his blood. I would know whether this precept requireth the personall 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 prouide so sufficiently, but some rakeshame of men, some Ieroboams Priest of the basest of the people, that cannot tell otherwise what to doe with himselfe. But if they did; the text is not satisfied, which requireth his owne attendance, neither inioyneth a Pastor to see his people fed, but to feede them. I would further here demaund whether that commandement giuen to Archippus belong not to all the Pastors of the new Testament, Take heed to the ministerie that thou hast receiued in the Lord, that thou fulfill it: which if it doe (as no forhead can denie it) then with what face can any man take a ministerie vponupon him that an other may fulfill it. The like commandement is giuen by Salomon,Prov. 27.23.Prov 27:23 be diligent to knowe the sta…e of thy flocke, and take heed to thy heards: which not obscurely implyeth the presence of the Pastor, who must not onelyonly teach, but teach aptly, and apply not onelyonly true, but fit doctrine according to the state and condition of his people.

2. The excellencie of the obiect tieth the Pastor to more then ordinarie attendance: his calling is to watch ouer mens soules: Heb. 13.17.Heb 13:17were it but to watch ouer mens bodies or goods, it were no lesse then capitall, for any man to leaue his station at his owne pleasure wherein his captaine hath set him: and how then can this vnfaithfulnesse in them who are set in the p. 728Lords watch towers, but be by so much the more perillous then the other, by how much the soule is more pretious then the bodie, and the losse of the soule infinitely surpassing the losse of the bodie?

3. The straitnes of the account that is to be made for the people, cannot but binde him that hath any conscience left in him to ordinarie residence and attendance in his owne person. Hence the Apostle to the Hebrews saith, they watch ouer mens soules as they that must giuegive account. And the Apostle Peter wisheth them so to feed the flocke depending vponupon them,1. Pet 5.4.1 Pet 5:4 that when the cheife sheepeheard shall appeare, they may giuegive vp their accounts with ioy.

Now with what ioy can he giuegive vp his accounts, who with the hireling hath left his people to the wolfe: who neuer knew their estate, who neuer came but as a stranger among them: neuer or seldome knowne by voyce vntounto them: yea scarce knowne 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 Captaine can make to his Prince, who hauing receiued his paie to guid and traine such a number of Souldiers,Negligenter pascens convincitur non amare summum pastorem. Damas. epist. 4. leaueth them in the plaine feild to the spoile and violence of the enemie: or at the best, setteth a base fellow ouer them, fitter to guide cattell then to traine men vp to such seruices; such another account must needs here be giuen vp, but neither of them will goe for payment. 4. The louelove of Christ were it present, would constraine men to feed his sheepe: Peter, saith Christ, louest thou mee? feede my sheepe. Were there 1louelove to the flocke, it would not suffer them to runne into ruines, nor to fall away from their zeale, faith, vertue: neither should the Pastors absence open the doore to wolues and deceiuers, to Preists and Iesuits, who 2in such places hauehave free scope to poyson and destroie. Were faith present to rule the heart, it would extinguish the drought of the world, and would be working by louelove towards Christ, and his people; accounting obedience 3to God aboue thousands of gold and siluer. If true contentation were there,Cle…s ne connu…neretur in d…bus eccle… …egotia…onis … hoc est, … lucri proptium, & ab ecclesiastica consuetu… peni…us … Synod▪ p. cap. …5. such an appearance of euill would be auoided as couetousnesse is, which is a filthy vice wheresoeuer, but especially in a Minister, who is as the eye in the bodie, wherein such a blemish or rather such a beame is not more perspicuous then scandalous: and yet is the roote, as of all euill, so of this ordinarie nonresidencie. If true humilitie were present, it would not suffer the impostume of pride to grow vponupon a man by multiplying of liuings: which experience teacheth, to be like a collection of many bad humors into one member, which make it to 4swell aboue the iust proportion of the other members. If fidelitie tooke 5place, he would be diligent to till the Lords feild as he hath promised▪ he would as a faithfull steward be prouiding necessaries (not for his own) p. 729but for Gods family: as a good Physitian, he would be ministring to the sicke and diseased soules, he would be binding vp the broken spirits, he would be seeking and sauing that which is lost, yea he would goe before the sheepe of Christ and lead them in and out; for all this he hath promised before God and his people, and vndertaken it in his owne person. If equitie and iustice ruled him, he could not suffer the people who sow 6carnall things vntounto him, not to reape spirituall from him; he could not take so much wages of God, and doe him so little worke for it; he could not receiue his pay, and flie from the battaile: he could not so greedily eat the milke of the flocke, and giuegive them little or no food: he could not so wrongfully keepe backe the hire of the labourers,1. Cor. 10.23.1 Cor 10:23 who reape the Lords feilds; neither could he liue of that altar which he doth not serue, 1. Cor. 9.13. Lastly, if right reason ruled him, he would easily discerne 7what an vnnaturall and monstrous thing it were,Pastoris nomen significat p…rsonalem actionem sicut nomen medici. Maldonat. ex Hier. & August. that either sundrie bodies and congregations should hauehave but one eye, or else that this eye should be ordinarily and for most part many miles distant from the bodie. Right reason would also shew him how impossible a thing it is▪ for one shepheard to keepe more flocks then one: how vnreasonable a thing it is, for any man to performe seruice in one place, and take wages in another. What a shamefull thing it were to marrie a wife in hope to beget children by another mans helpe: what an equall thing it is, that he who doth not his dutie in his owne person, but by a deputie, should also goe to heauen by a deputie, but not in his owne person; as merily and wittily, Iodocus a famous French preacher, witnessed by Espenceus. From all which I may conclude this reason with the words of a Papist,Perald. 2. tom. tract. 4. in avar. part. 2. cap. 11. 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 lesse; therefore the corruption of the heart of man is the cheefe counseller and perswader vntounto it. Neither is his reason to be neglected: for though a man (saith he) dare liue 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 hauehave as well an hundreth liuings as one by this plea, for he might get substitutes inough: neither doth he see any reason but women might also be capable of Church liuings (by this plea) as well as men, for they also might performe the duties by substitutes. But I remit the reader to the author, as also to other of our later Diuines,D. Willet in 1. Sam. cap. 14. v. 28.1 Sam 14:28 who hauehave largely and learnedly handled the same argument.

5. We may adde hereunto the example of the Preists vnderunder the law, who were fixed in their courses neere the Temple, and had their chambers p. 730and roomes adioyned vntounto the Temple, that they might waite on their offices,1. Chr. 28.12, 13.1 Chr 28:121 Chr 28:13 and be readie for their seruices: and there is no reason why the Ministers of the Gospel, should not now as diligently waite on their office as they vnderunder the law: vnlesse we will say, that the standing Ministerie of the new Testament is not so necessarie, not so certaine as that walking Ministerie of the old. Let Ministers therefore see, that the occasions of leauing their flockes for a time, be vrgent and weightie; not pretences proceeding from couetousnesse, nor ambition, nor any other sinister respect: neither let them dare to remooue themselues (no not for a while) but for some occasions which are more necessarie then the attending of the flocke: for howsoeuer they may shroud themselues by the protection of humane laws, yet in the court of conscience only such necessary and weighty occasions wil beare plea, and giuegive a man leaue 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 weightie 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 priuate charge; then we see what must be our rule. If Titus be remooued, an Artemas, or Tychicus, a faithfull and furnished man must be sent in his roome; that while the whole bodie is cared for, no particular member be lost or neglected. Where also great and noble men may be put in minde, what a grieuous sinne they bring vponupon themselues, when they call Ministers from their charges into their houses, or vntounto the seas, or any such employment, and in the meane time neglect to prouide sufficiently for their flockes: and the sinne is the greater, in that they might be ordinarily better serued by such as hauehave no charges; and why should they not rather send to the Vniuersities, then to the Churches, if they did not chuse to wrong them both, when as yet no necessitie vrgeth or forceth them hereunto?

Vers. 13. Bring Zenas the expounder of the lawe, and Apollos on their iourney diligently, that they lacke nothing.

In this verse is contained the second priuate busines which is enioyned Titus, commanding him that he should set forward on their iourney, both Zenas set out by his profession, an expounder of the law, and Apollos: and this he should doe, 1. by accompanying them in some part of their way: and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia. For the persons of Zenas and Apollos, they were Apostolike men, of notable gifts for the Ministerie. The former is here said to be by profession an expounder of the law, that is, of Mos…s lawe, (as is most likely) rather then the ciuill lawe: but howsoeuer, he was not like our lawyers, he ioyned himselfe with Apollos, and p. 731was a poore man, and had wanted but for the churches contribution: For Apollos we reade of him, Act. 18.24. that he was borne at Alexandria, that he was an eloquent man, mightie in the Scriptures, and feruent in the spirit: yea so powerfull in his doctrine, as that of some he was accounted not inferiour to the cheife Apostles: for as some said they were Pauls, so some cleaued to Apollos, as other some to Cephas:1. Cor. 1.12.1 Cor 1:12 and therefore both of them were worthy to be respected by Titus, who therefore must performe vntounto them this part of Christian curtesie, to lead them forth on their way.

Doctr. Whence note that Christianitie hindreth not,Christianitie enioyneth all kind of curtesie. but commendeth and enioyneth ciuill curtesie and all kinde of humanitie. For 1. whatsoeuer pertaineth to louelove and good report, that must beleeuers thinke on and doe, Philip. 4. Secondly, the wisedome which is from aboue is gentle, peaceable, full of merciemercy and good fruits, Iames. 3.17. Thirdly, those many commandements, that Christians should salute and greete one an other, and that with an holy kisse, 1. Thes. 5.26. called by Peter the kisse of louelove; vsuall in those East countries,1. Pet 5.14.1 Pet 5:14 by which outward testimonie they declared mutuall louelove and kindnesse. Fourthly, outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace: yea availeth much for the nourishing and encreasing the communion of Saints, and societie with Gods people. Fifthly, how disgracefull a thing were it for the profession of Christ, that such as professe faith in the Lord Iesus, should shew themselues inhumane or hoggish; who should be as lambes, and little children, for such are they who hauehave entred into the kingdome of Christ, as the Prophet witnesseth. Let this point therefore be well thought of, that as faith and louelove cannot be separate; so must good conscience and good manners goe together.

Now for this speciall branch of curtesie, to bring the seruants of God and the Church on in their iourney; it is from an inferiour to a superiour a dutie of honour: as we see in Barzillai, 2. Sam. 19.36. who would go ouer Iordan with king Dauid, & set him so farre on his way to Ierusalem, & then returne back to Gilead. And of the equall to the equall it is a dutie of kindnes; and towards the teacher of both: and as it seemeth, was verie common among beleeuers 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 wiues and children accompanied him out of the citie, Act. 21.5. yea so ordinarie was this custome among them, that he maketh full account of it before hand: Rom. 15.24. When I shall take my iourney into Spaine, I will come by you, for I trust to see you, and be brought on my way by you: and commendeth as a semely dutie among the Saints, 3. Ioh. 6. Gaius hauing receiued beleeuing p. 732strangers the Apostle speaking to him of them faith, Whom if thou bringest on their iourney (as it beseemeth according to God) thou doest well.

Such as are in the Lords work must be carefully prouided for that they want nothing. 1. Cor. 9.11.1 Cor 9:11The second dutie enioyned Titus concerning them is, that he suffer them to want nothing. They were employed in the Lords worke, and therefore must be cared for so much the more. For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel? or that those who sow spirituall things should reape temporall? The law of nature bindeth to releeue the parents in time of want. The law of God chargeth in moe places then one, neuer to forsake the Levite all the daies of thy life. The lawes of all nations allow their Captaines and standart bearers a liberall and honourable stipend: and suffer not any common soldier to goe to warrefare vponupon his owne charge. And very vnequall were it that any should feed a flocke and not eate of the milke, or plant a vinyard and not tast of the fruite. And how much more are these spirituall Fathers to be releeued? how much lesse should the Ministers who are the Lords Souldiers, Captaines, and Standart bearers goe to warre of their owne costs? how much more should the Lords shepheard eate of the milke of his flocke? and the labourers in his vinyard eate of the fruite? 2. If we goe from the men to their tydings, these be such as ought to bring their persons into acceptance with vsus: That as Dauid said of Ahimaaz, hee is a good man, and bringeth good tydings: so because of their good tydings we must entertaine Gods Ministers as good men. Hence the Apostle commandeth vsus, to receiue such, and hauehave them in singular louelove, for their workes sake. Phil. 2.29. 3. The godly who professe louelove vntounto the truth, may not neglect such as are the publishers of it, but cheerefully minister vntounto their necessities, to the end that thereby themselues may be helpers to the truth. 3. Epist. Ioh. 7. But especially if any suffer for bearing witnesse vntounto any part of Gods truth; towards such Gods people must enlarge their bowells, and euen stretch their best abillitie to helpe vp that part of the truth, which Satan and his instruments seeke with violence to obscure or suppesse: and the rather, because these sufferings are endured for the truth; and for them, who hauehave as good a right in it, as their teachers themselues. 4. For this cause also ought the faithfull to comfort and encourage the messengers of God; that therein they may reape a sweet fruite of their labours, and may reioyce in them, not in there gift so much; as in that it is a fruite which furthereth their owne reckoning. Phil. 4.17.

Now all these reasons are such as suffer not any professor to shut vp his louelove in his owne Pastor (although he is first bound vntounto him) but cal for the dutie in generall to euerie one that worketh in the same worke, according as their necessitie and occasions shall be: not onelyonly our owne p. 733Titus, but euen Artemas, and Tychicus (suppose strangers which for his names sake goe forth, 3. Ioh. 7.) must be kindly dismissed, and not sent away emptie. This is a doctrine which is much neglected of too many which professe louelove to the truth euen in these dayes, which more lowdly call for it, then in many ages before.

Vers. 14. And let ours also learne to shewe forth good workes for necessarie vses, that they be not vnfruitfull.

The Apostle hauing enioyned Titus to make so franke a supply for Zenas, and Apollos, that they should not want any thing for their iourney; Titus might demaund, but where should I hauehave to prouide for them; (for it is certaine, that Titus was not now a man of such state and wealth,Si non habes provideant subditi tui. Aquin. in locum. as those who say they are like him:) the Apostle therefore answereth that secret obiection in these words, Let ours learne to shewe forth good workes the fruites of their faith, especially for such necessarie vses of the Church as this is: straine them not in vnnecessarie things, but for such necessarie vses let them straine themselues; that they may be rich in good workes and not vnfruitfull. The verse standeth of a precept, and a reason. In the precept three points are to be considered, 1. what are these good workes meant. 2. who are bound especially vntounto them, Let ours learne. 3. what are the necessarie vses of these and such like good workes.

First, by good workes are not properly here meant, all such actions in generall as are thus stiled in the Scripture: but in speciall those of bountifulnes and beneficence: both because those former were called for in the 8. ver. of this Chapter, as also in that these are especially suited vntounto this argument. Now these are commended to the practise of the faithfull by the title of dignitie, in that they are called good workes: not that they are so absolutely and perfectly good, as that there is no sinne in them;Bellarm. de iustis. l. 4. c. 15.17. (as the Papists contend) for the best workes are good only in part so farre 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) eueryevery regenerate man consisteth: and therefore eueryevery action cannot but sauour of the fountaine from whence it streameth. If it be said, that God is the author of eueryevery good worke; who because he is perfectly good, cannot effect any thing which is not perfectly good. The answer is, that howsoeuer eueryevery worke of God is perfect, Deut. 32.4.Deut 32:4which he doth in and by himselfe, yet such as he doth in and by man, who is another author, and actor of them, cannot but drawe imperfection from him. And whereas it is said, if good workes were sinnefull, then ought we not to doe them: the answer is, that we must not therefore refuse to do them, because they are not simply euill: but in themselues good, and partly good in the doer: commended to our p. 734practise by God, of whom they are reputed good workes; and in his Christ pardoning the defects of them for our incouragement, accounteth of them as if there were no sinne at all in them. Whence note, that good workes are so farre from iustifying, as that we are not able to answer one for ten thousand of them: and that it is the merciemercy of God, and not the dignitie of them, which bringeth this stile vponupon them.

Secondly, of whom good workes are called for; Let ours, called in the 8. verse beleeuers in God. Ours, who are conuerted and confirmed in the faith by thy labour and mine; of these call for good workes. For this is the first condition of any good worke, that the worker must be a beleeuer in Christ.Vbi Christus non est fundamentumibi nullum est boni operis aedificium. Gregor. decr. 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 doe a good worke, as the words of the verse imply. 2. the heart, the fountaine of all actions is naturally corrupt with originall sin, and the members are weapons of vnrighteousnesse: and therefore before the heart be purified by faith, the best actions passing through our vnderstandings, wills, affections, and parts, can no more auoid tainture and pollution, then can the sweetest water running through a muddie channell, or the purest liquor standing in a fustie vessell. 3. He that being an vnbeleeuer hath not the sonne; neither hath the spirit of the Sonne; and consequently cannot send forth any fruites of the spirit: the Sonne hath not set him free, but he is bound hand and foote, and not able to mooue in any one action of spirituall life. 4. Hee that cannot pray by the spirit, cannot bring forth any worke truely good; nothing can be done without prayer; the Lord must giuegive strength, the will, and the deed: he must teach vsus to worke, set vsus in, and hold vsus on in working: he must giuegive it successe and blessing, and make it fruitfull to our selues and others: and without the prayer of faith, nothing of this is obtained.Rom. 14. Heb. 11. Faith doth fiue actions to make any worke good.Rom 14Heb 11 5. Without faith it is impossible to please God▪ for to eueryevery good worke are required many actions of faith. For 1. generall 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 1hauehave done: and good intentions if they roue without a word, make nothing good. 2. Speciall faith must know the action to be good in the 2worker renewed in part, and accepted in Christ; who couereth the spots and imperfections of the worke: for the Lord first respecteth the person, and then the worke; first Abel, and then his sacrifice. 3. Faith looketh 3that the worke be good in the endes of it; a bad end spoileth the best action. Now the right ends of a good worke are, 1. Gods glorie: for as all riuers goe out of the sea, and returne againe into the sea; so all good actions as they come from God, so they tend vntounto him againe: be p. 735they the least and lowest, euen eating, drinking, or what soeuer else, all must be done to the glorie 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 louelove thy neighbour as thy selfe. 3. The exercise of our owne graces, Gal. 5.14.Gal 5:14by doing our owne duties to God and man: not selfe-pleasing, profiting, praise, feare, shame, or such other sinister ends, as sway with the vnregenerate: but as is the end of the commandement, so must it be of our obedience, which is louelove out of a pure heart, and faith vnfained, 1. Tim. 1.5. 4. Faith will prouide that good actions be compassed by good meanes: we may not doe euill that good may come of it. Rom. 3.8.Rom 3:8It was 4Rebecca her sinne to draw the promised blessing vponupon Iacob by deceit: and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters. And though sometimes bad meanes succeed,Gen. 19.Gen 19 and the Lord by an ouerruling power bring light out of darkenesse, yet is there alwaies iust matter of mourning and humiliation. 5. Faith will 5hauehave respect to good circumstances, as times, places, persons, &c. the fayling wherein, often blemisheth most bewtifull actions, and cause them to miscarie and prooue vnsuccesfull. In a word, faith in the heart is most carefull to doe good things well: and because it knoweth that when it hath done the best it can, yet all that seruice is vnprofitable, it claspeth fast hold vponupon the righteousnesse of Christ, and will be found in that righteousnesse which is by faith in him, Phil. 3. And therefore as for all other, so for this good worke of beneficence and louelove to the Saints, the Apostle wisheth Titus to goe to beleeuers, with whom he might be bold: as who had receiued a spirit of effectuall faith, working in obedience to God, and louelove to Gods people, and could not suffer them to be either idle, or vnfruitfull in the worke of the Lord.Nemo computet bona opera sua ante fidem, vbi fides non erat bonum opus non erat. in Psal. 30. praefat.Ps 30 Well knew the Apostle that to hauehave sent him elsewhere on this errand, it had bin but the losse of both their labors; here he knew he should speed or no where. So as we may conclude this point with that speach of Augustine, where faith is not, no good worke can be.

The third point in the precept is, that these good works must be shewed forth for necessarie vses: why Christians should shewe forth good workes I hauehave formerly shewed in handling the 8. verse of this Chapter, and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for. And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes, which the Scriptures (neuer intending to set them vp in the place of Christ) are far from acknowledging: a tast whereof I hauehave giuen in a fewe positions which are stiffely defended p. 736by the pillars of that Church. As, 1. That good workes prepare a man to his iustification, whereas the former point shewed, that a man must be a iustified person before he can doe a good worke. 2. That they doe iustifie the person of the worker before God: notwithstanding the Apostle saith, that by the workes of the Lawe no flesh can be iustified. 3. That they make men more iust by a second iustification:Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus. Aquin. in cap. 3. ad Gal. lect 4. Tollet. instr. sacer. lib. 6.21. Concil. Trid. sess. 6. c. 32. Rhem. on Matt. 6. sect. 2. Bellarm. lib. 5. de iustif. cap. 7.Gal 2:16Matt 6 which distinction of the first and second iustification is a dreame of their owne, not grounded in the Scriptures, nor once heard of in the Church, at the least fourteene hundred yeares after Christ and his Apostles. 4. That they satisfie Gods iustice for temporall punishment. 5. That they merit heauen, yea a greater degree of glorie in heauen. 6. That they purge away sinnes, 7. That they apply Christs merit to purge them. 8. That they merit at Gods hand for ones selfe and others. 9. That they free from purgatorie paines. 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 halfe a Sauiour at the most, and consequently no Sauiour at all. It would draw this point further then would well fit a commentarie to dispute here these positions with them, and therefore intending our busines in hand, and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation: we come to those necessarie vses which are warranted by expresse Scripture, yea and thence commended vntounto vsus both in regard of 1. God, 2. our neighbour, 3. our selues.

Necessarie vses of good works. 1. In respect of God.First, in regard of God good workes hauehave their necessarie vses. As, 1. that his name may be glorified by the professors of it; for it tends greatly 1to his praise when in such workes as himselfe hath commanded his children 2testifie their obedience and thankefulnesse. 2. that his Gospel may be beautified and adorned: of which see, cap. 2.10. 3. that himselfe may 3be pleased and delighted (as men with sweete smels) with such sweete smelling sacrifices as these be, Heb. 13.16. Philip. 4.18. these are the myrrhe, and the spice which Christ gathereth when he commeth into his garden, Cant. 5.1.

2. Of our neighbour.Secondly, in respect of our neighbour these good workes of merciemercy and beneficence hauehave their excellent and necessarie vses; for euerie Christian is a fruitfull branch of that vine, whereby both God and man is cheared. And whereas our neighbour is either vnconuerted or converted, they want not their speciall vse in regard of them both.

First, for the vnconuerted, they are either elect or reprobate. If they be elect, they may hence be prepared to their conuersion, and woone euen without the word, to the liking of the word and profession, which they see so holy, so charitable, and so plentifull in good works. Thus saith the p. 737Apostle, that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues: 1. Pet. 3.1.1 Pet 3:1and the same Apostle exhorteth the scattered and conuerted Iewes, to hauehave their conuersation honest among the Gentiles, that they which now did speake euill of them as euill doers, might by their good workes be prouoked to glorifie God in the day of their visitation. But if they be wicked and belong not to God, 1. Pet. 2.12.1 Pet 2:12yet by the godly liues of professors they shall be, 1. restrained, that they cannot so boldly rush into and tumble in their sinnes as they would: no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue, Mark. 6.19. 2. they shall hauehave their mouthes stopt 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 weldoing we put to silence the ignorance of foolish men. 1. Pet. 2.15.1 Pet 2:153. they shall be convinced and condemned in their consciences, and so prepared for the iudgement of God: and thus the Queene of the South condemned the Iewes; and Noah by building the Arke condemned the old world, Heb. 11.7.

Secondly, If the neighbour be conuerted, he is either weake, and then he is hereby confirmed, strengthed, and brought on: or else he is strong, and then he is further prouoked, yea his heart is gladded, and further knit to such a one, as in whom he seeth such sparkles of Gods image to shine. And thus was Titus his inward affection more aboundant toward the Corinths, when he remembred the obedience of them all: 2. Cor. 7.15.2 Cor 7:15so was Pauls also by the faith and grace of the Philippians, 1.5.

Thirdly, in regard of our selues, 3. Of our selues.they hauehave many necessarie and profitable vses: As, 1. to make our election sure to our selues, 2. Pet. 1.10. 12. we may by them discerne the soundnesse of our owne graces: as sauing 2knowledge will be operatiue, liuely faith will be working, effectuall louelove will be an hand giuing out, sound hope will be purging, Christian thankfulnesse wil appeare in good works, which are called sacrifices of thanksgiuing, true charitie and mercifulnesse will go beyond that mouth-merciemercy of which Iames speaketh: for else all is vnsound; whosoeuer, saith he,Iam. 2.16.Jas 2:16 loueth God and keepeth not his commandements, is a lyar, 1. Ioh. 2.3. for that louelove of God or men is vnsound which is in tongue & word, but not indeed and truth, as witnesseth the Apostle, 1. Ioh. 3.18. 3. by these 3fruits other men also may discerne the soundnes of our faith and graces:Opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones & manifestationes institiae. Aquin in Gal. 3. lect. 4. Iam. 2.18.Gal 3Jas 2:18 for although good workes cannot iustifie the person before God, yet they must iustifie the faith of the person before men: and therefore Iames saith, shewe me thy faith by thy workes: and of Abel is said, that he obtained witnes that he was righteous, in that he offred a better sacrifice then Cain, Heb. 11.4. 4. They doe our selues good both in this life, and in the life to come. 1. In this life they profit vsus in our outward estate and inward. p. 7384They bring blessing to our outward estate: for God hath promised, that he that watereth shal hauehave raine, and that the mercifull man shall not want: yea, they drawe vponupon vsus not onelyonly the blessing of God, but of men also, who blesse the mercifull man by many prayers, which Iob made no small account of; when in the depth of his distresse, hereby he comforted him selfe, that the blessing of the poore came vponupon him. Thus Onesiphorus his merciemercy towards Paul, beeing at Rome in trouble, brought the feruent prayers of so great an Apostle vponupon himselfe and his house, 2. Tim. 1.18. Besides this they doe our names good, and helpe to purchase a good report,Prov. 22.1.Prov 22:1 which is better then a pretious oyntment. Abraham by his workes was commended that he was iust, Iam. 2.21. and of the good and mercifull man it is said, that his name shall not be put out. As for our inward estate, they make that farre more thriuing, for euerie grace is strengthened by the execrcise of it, as no talent was vsed but to encrease; for as prayer is increased by praying, and knowledge by instructing, so is louelove by almes, and merciemercy 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, ouergrowne with thornes and briars, but most vnreadie to any good worke.

2. In the life to come they are profitable, for they procure a mercifull reward: and beeing a sowing to the spirit, we shall reape of them in the haruest life euerlasting: yea and more, they procure a proportionable measure of glorie; for according to the measure of faith and grace in the worke, the recompence may well be thought to be: a cuppe of cold water shall not loose the reward; but yet he that soweth more liberally shall more liberally reape. 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 heauen shall be degrees of glorie,Dan. 12.3.Dan 12:3 (for some shall shine as the firmament, some as the starres, in which is greater light; yea one starre differeth from another in glorie) and this according to the gayning of talents,1. Cor. 15.1 Cor 15 for he that gaineth fiue talents shall rule ouer fiue cities, and he shall rule ouer tenne cities that hath gayned tenne talents. Not that the gayning of the talents meriteth any such recompence; no more then a cup of cold water giuen to a disciple in the name of a disciple, or a mite cast into the treasurie: neither of which shall loose their reward; but because faithfull is he which hath promised.

Vse. 1. This doctrine meeteth with that slanderous imputation of the Church of Rome against our doctrine: who beare the world in hand that our religion is a destroyer of good workes, and an enemie vntounto all charitable actions: whereas we call for them as fruits of the Gosspel, p. 739as 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 walke to heauen in. Our religion permitteth not any to stand idle in the vinyard; we say let him not eate that will not worke; yea we teach a necessitie of good workes i… beleeuers, as well as the Papists do:Necessitas haec est praesentiae, non efficientiae. howsoeuer not as causes of saluation and iustification, yet as inseparable companions of liuely and sauing faith: only let Christ hold his place, and they shall not set them higher then wee; and let them giuegive them no more then the Scriptures doe, and we will giuegive them neuer a whit lesse.

Vse. 2. Seeing by good workes we glorifie God, edifie our brethren, and doe our selues so much good, let vsus be prouoked to the diligent practise thereof. Neither let any man thinke himselfe exempt from this doctrine, be he neuer so poore: for we are not of the Popish▪ beleefe, who thinke that only such great and glorious workes, as building Churches, Colledges, high-waies, or giuing goods and Lands to the Church, or almes deeds, and such like, deserue the name of good workes: but eueryevery man hath a double calling, namely, the generall calling of a Christian, and the speciall calling of life wherein God hath set him; and there is neuer a dutie of either of these (be it neuer so base or seruill) if performed in saith and obedience, but it is a good worke, and pleasing vntounto God. But what shall we say of them, who by open wicked life, professe contempt of God and his word, hatred of the light and the bringers of it? that cast backe, yea pull backe many others who might be brought on: and so accustome themselues to graceles courses, as they can no more change them then the Ethiopian his skin? certainly these although they also will bragge of a good faith to God-ward; yet is it no better then the deuils hauehave; who shall as soone be saued by their faith, as these by this, if timely they repent not.

That they be not vnfruitfull]

These words containe in them the reason of the former precept, wherin by an excellent metaphor, or borrowed speach, he prouoketh Christians, to the practise of good workes. The metaphor implieth that as the Church is Gods orchard or garden, Cant. 4.16.Song 4:16and his Ministers are his planters and waterers; so the faithfull are the trees, euen trees of righteousnesse, the planting of the Lord, and planted by the riuers of waters, 1. Cor. 3.6. Isa. 61.3. Ier. 17.8.1 Cor 3:6Isa 61:3Jer 17:8that they might bring forth their fruits in due season. And teacheth, that true Christianitie is not a barren but a fruitfull profession,Doctr. Christianitie is no barren and fruitlesse profession. vntounto which Christians are eueryevery where called. In Ezech. 47.12. we hauehave a notable resemblance of those manifold fruits, which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament. p. 740The vision was of waters which runne from the Temple, and from vnderunder the threshold of the sanctuarie. And wheresoeuer these waters should runne, they should cause admirable fruitfulnesse, in so much as on both sides of the riuer shall grow all kind of fruitfull trees, whose leafe shall not fade, and their fruite shall not falle. These waters are the Gospel which issue from vnderunder the threshold: that is, from Christ the doore, typified by that bewtifull gate of the Temple; from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea, but all the world in a short space: hence was the Church mightily increased, for though these waters runne into the dead sea, wherein (if we beleeue Histories) abideth no liuing thing:Plin. nat. hist. lib. 2. cap. 103. yet such a quickning power they carrie with them, as euen there eueryevery thing shall liue: such as were dead in trespasses and sinnes, are hereby quickned, and become trees of righteousnesse greene and flourishing, yea and constantly fruitfull in all godly conuersation. And this is the same which our Sauiour noteth, Ioh. 15.1. that his Father is the husbandman, himselfe is the vine, Christians are the branches of that vine: who if they be sound, his Father purgeth that they may bring forth more fruite: teaching vsus hereby, that it is the Lords scope and ayme, that Christians should be abundant in fruits beseeming their profession. The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse, to abound in louelove, in knowledge,Philip. 1.11.Phil 1:11 and in all iudgement; yea to be filled with fruits of righteousnesse which are by Iesus Christ vntounto the glorie and praise of God. And the same Apostle calleth rich men to be rich in good workes. 1. Tim. 6.18.1 Tim 6:18Now this beeing so necessarie a dutie, to which eueryevery Christian is eueryevery where called, we will for the further clearing of it, consider these three points. 1. The conditions of this fruitfulnesse: 2. the reasons to prouoke vntounto it: 3. the hindrances of it: vntounto which we will adde and annex some profitable vse.

Conditions of fruitfulnes 5.First, the conditions of this fruitfulnesse are these. 1. EueryEvery Christian must be fruitfull: for eueryevery fruitlesse branch is cut downe and made 1fewell for the fire: not only Churchmen, or the Clergie (as we say) nor only rich men, nor men only of lesser imployment; but eueryevery man high and low, rich or poore, learned or vnlearned, must testifie himselfe a Christian, by answerable fruits: this word, eueryevery branch, admitteth of no exception, but is as a bush which stoppeth eueryevery gap.

2. EueryEvery Christian must bring forth good fruite, Matth. 7.17. EueryEvery 2good tree bringeth forth good fruite: and eueryevery tree which bringeth not forth good fruit, shall be hewen downe 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▪ p. 741and in respect of their qualitie, good fruits, acceptable to God, and profitable to men.

3. This fruitfulnes must proceede from good causes: for first the tree must be good, for men gather not grapes of thistles. 2. he must hauehave a 3good roote; that is, he must be set and abide in Christ: Ioh. 15.4. abide in me, — the branch cannot beare fruit of it selfe vnlesse it abide in the vine. 3. he must draw thence good sappe and iuyce, through the fellowship and communion of Christ his death and resurrection, without which we can doe nothing. Ioh. 15.5.John 15:54. he must hauehave the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites: for they must be fruites of the spirit. 5. he must hauehave the louelove of God within him, constraning him, which will be as the sunne helping on these fruits to their perfection. 6. he must hauehave good endes in his eie, namely, Gods glorie, and mans good, Philip. 1.11.

4. Euerie Christian must bring forth much fruit, and not for clusters scarce berries: trees of righteousnesse are laden with the fruits of the spirit: 4and herein is the Father glorified, that yee bring forth fruite, Ioh. 15.8.

5. Christians must continue fruitfull, and growe daily more fruitfull; 5where there is any soundnes, the Lord purgeth that branch to more fruit, Ioh. 15.2. and it is the propertie of them that are planted in the house of the Lord, to bring forth much fruit in their age: and their iust praise is,Psal 92.14.Ps 92:14 that their workes are more at last, then at the first, Rev. 2.19.

The second point, is the consideration of the reasons to moue Christians to this fruitfulnesse. The principall are these;Reasons to fruitfulnes 4. 1. Gods paines and costs with vsus: he hath bought vsus at a deare ra…e from our vaine conuersation▪ 1to serve him all our daies: he hath brought vsus from that Romish Egypt where we grewe not well▪ to make vsus his owne vineyard: he hath planted, hedged, & manured vsus, he hath watered vsus with the dewes of his word and Gospel from heauen: he hath t…immed vsus with his pruning knife of iudgements and corrections; and what could he doe more to his vineyard? doth he not now iustly expect for sweete fruits answerable to his labour with vsus? if we set before our eyes our talents, our accounts, Gods trauels, together with his …auour… spirituall▪ and temporall; wil not all these bind vsus to fruitfulnesse?

2. If we consider our time, we shall confesse it more then time to yeild vp our fruits: our Master hath suffred vsus our first yeare already, yea & our 2second, nay we are in our third yeare (or rather beyond our third score of yeares) if this be not the yeare of our fruit, can we look to stand longer, & not be stocked vp? Furthermore, this is our summer, our Autumne: neuer had our fathers before vsus such a season, so fitted to fruitfulnesse, as this p. 742our day is, euen the day of our visitation. Oh let vsus therefore consider, how much time we hauehave alreadie lost, and how little remaineth behind, and this cannot but be as loude voice in our eares vntounto fruitfulnesse.

33. Heauenly wisedome which is from aboue, is full of good fruits: which if it hauehave taken vp our hearts will bewray it selfe,Iam. 3.17. Galat. 5.Jas 3:17Gal 5 in louelove, in ioy, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance, and such like: and as naturally we reioyce to see euerie thing about vsus fruitfull, our fields, our cattell, our orchyards; euen so this supernaturall wisedome would make it the delight of our soules, to see our hearts and liues laden with the best fruits.

44. The barren condition hath little comfort in it, and the danger of vnfruitfulnes is verie great. For Gods fearefull displeasure disburdeneth 1it selfe, and seaseth on such persons by sundrie degrees. 1. The Lord reiecteth them: Isa. 5.6.Isa 5:6for if the Lords labour be not answered, he will pull downe the fence, breake downe the wall, leaue his owne vineyard to wast, owne it who will: and what can be more fearefull, then for a man to be left by God, to become a lodge for deuills, and lusts, and wasting sinnes; which yet is the state of many a man, who is vtterly vnfeeling and sensles of it. 22. Degree of Gods curse on such fruitlesse branches, is the withering, which presently followeth their casting forth: Ioh. 15.6.John 15:6and this the Lord bringeth on them two wayes; sometimes by remoouing meanes of fruitfulnesse; and so hauing laid his vineyard wast, hee threatneth in the next place, that the clouds should not raine vponupon it, Isa. 5.6. And sometimes by blowing vponupon the gifts he had giuen; he shall loose his sappe and greennes he once had: the vnprofitable seruant after conuiction must hauehave his talent taken from him: Luk. 19.Luke 19and this curse is so eminent vponupon many men, that comparing them with themselues not long since, a man may say as the disciples of the figge tree, against which the curse was passed from the mouth of Christ,Matth. 21.20.Matt 21:20 how soone is the figge tree withered? 3. An other degree is, that 3no meanes shall be able henceforth to doe 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 wildernes, Ier. 17.6.Jer 17:6which shall not see when any good commeth. Now the heath it hath good comming vponupon it, the raine falleth, the sun shineth, the spring and summer season returneth vponupon it, but it seeth none of this good, but remaineth a drie and parched heath still: euen so is it with a barren soule, which God hath begunne to curse, the raine, the sunne, the season, the word, Sacraments, dayes of grace, Iesu… Christ himselfe doe him no good; he sees no good towards him in all those: nay, the word iudgeth him, the Sacraments are poyson vntounto him, and Christ himselfe is a rocke of offence to him, on whom he breaketh the necke of his soule. Hence was it, that after the Lord had reiected his vineyard, he p. 743sends his Prophet with his word among them, but to what ende: Goe, make the heart of this people fat, and their eares heauie, and shut their eies, Isa. 6.10.Isa 6:10least they see with their eies, and heare with their eares, and vnderstand with their hearts, and conuert, and I heale them: so as the good meanes of saluation doe such persons no good. And let no man thinke that this message onelyonly concerned the Iewes; for it is repeated sixe times in the newe Testament, that we should not slightly passe it ouer, but feare the like iudgement, if we be found in the like sinne. 4. After all these commeth the heauie sentence, vntounto which by all these this sinner hath beene 4prepared; Cut him downe, bring now the axe, for the pruning knife hath done him no good; hewe him downe by death from the ministerie vnderunder which he hath beene so long fruitlesse, bind him hand and foote, make a faggot of him, and cast him into hel fire: cast I say that vnprofitable seruant into vtter darkenesse, there shall be wayling and gnashing of teeth: and this is the wofull hire of vnfruitfulnesse.

The third point is the hindrances of this fruitfulnesse,Hindrances of this fruitfulnes three. the cheefe of which are these. 1. superfluitie of lusts, and inordinate desires which are as dead branches, and therefore must be lopped off before fruit can be 1expected: the deniall of a mans selfe so farre as corrupt is the first lesson in Christianitie. 2. The vnfitnesse of the soyle, as if it be stonie or neere 2vntounto a rocke where it cannot take deepe roots; the hard and stonie heart suffereth not any good seed to take roote, and much lesse rise vp to fruite. Or if the soyle be a drie ground on which the raine falls not, or an hie and hillie ground on which the raine staieth not; so the haughtie and proud heart shutteth off the raine as fast as it commeth, it moisteneth the crust and outside a little, but it staieth not to get within it to prepare it to fruitfulnesse. Or if the ground be shaded that the sunne cannot or seldome looke vponupon it: if the minde and affections are otherwise distracted, that seldome men set themselues vnderunder the meanes of instruction; the sunne of righteousnesse shining in his Church, not enlightning, not warming nor cherishing them, not bringing backe a new spring vponupon them, how can we expect fruit from such vnlesse we can looke that a tree which hath beene fruitlesse all the summer, should be laden with fruit in the midst of winter. 3. Sundrie vaine conceits suggested 3by the Deuil, and assented vntounto by men to keepe them in vnfruitfull courses. As 1. many will not sticke to obiect, I hope notwithstanding I hauehave not beene hitherto so fruitfull as you speake of, yet I hauehave done well inough all this while, and why may not I doe so still; and thus resolue because God hath vsed patience and spared them, he will therefore spare them still in their vnfruitfulnesse. But this is the Deuils logicke: the cleane contrarie whereof is the conclusion of the Scripture. p. 744Hath God spared thee the second and third yeare, and art thou still fruitles, he must now needs call for the axe; & this is that which thou must expect. 2. Another saith, oh but I am a mēber of the Church, & what talke you to mee, I heare the word, receiue the Sacram…nts, and though I be not so forward and strict, I hope I shall doe wel inough. Which is all one, as if a fruitles tree should reply to the master and say; I hope master, thou wilt not cut mee downe, I am in thy orchard, and stand neere thy house; if I were in the wast I should thinke thou should care lesse for me: but will not the master reply and say, that thou must rather goe downe becase thou standest vnprofitable in mine orchard, I cannot endure thou shouldst keepe any part of that ground barren: if thou wert in the wast thou mighst hauehave stood longer; but mine eye is next my house; if thou wilt be still vnprofitable get the into thee wast, here is no more place or roome for thee. 3. Others replie and say, oh but we are not so fruitlesse as you take vsus, and what desire you more? whereunto I say, that such hauehave great need to desire better euidences to alledge for themselues then this, if this be all: it is not inough if a tree could say, I bring no bad fruit as thistles, and thornes; and therefore must needs be a good tree: no, for a good tree constantly bringeth much good fruit. So is it not inough for thee to alleage what thou hast not, or what thou art not; thou must not be a priuate but a positiue Christian laden with the fruits of the spirit, else hast thou lost all thy labour.

Vse. 1. It is not sufficient to be harmelesse men, which many rest in as sound fruits of religion; seeing that for all this they shall be cast out as drie branches, and men shall gather them to the fire: there goe two things to the beeing of a good Christian,Psal 34.Ps 34 1. to eschew euill: and 2. to doe good; and the sentence of condemnation in the iudgement day shal run against not only those that hauehave done euill, but those also who hauehave done no good: see Matth. 25.

2. It will not goe for payment to be a Christian by profession if fruitlesse: it is the constitution, and I may say the destynie of the Church to hauehave in it painted sepulchres, such as the Prophets in their times were troubled with, who had nothing in their mouthes but the Temple, the Temple; and yet remained in their liues most wicked men: and others there were that pretending outward holinesse aboue others, would ioyne fasting to their prayer, but yet rotten and withered branches: such were they that were Iewes without, in the face, and in the lette…: But the sound Christian is discerned not by leaues 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 figge tree had leaues inough; and by the flourishing & greennes seemed to promise great store of fruit: but when Christ drew p. 745neere, looked for fruit and found none: he said, neuer more fruit grow vponupon thee. Let vsus take heed in time of such a wofull sentence.

3. EueryEvery man must by this doctrine take occasion to enter into the examination of himselfe by the fruits of his faith and profession: and by vnpartiall sifting of themselues. Some will doubtlesse say; I find some fruites in my selfe (I praise God) but so much corruption as vtterly dismayeth me, that I know not what I may thinke 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 helpe it against corruption,Ioh. 15.2.John 15:2 so as it groane still vnderunder corruption, and after grace; the least bud of t…ue grace shall shoot vp to ripenesse and fruit in due time: the smoaking flaxe shall not be quenched, but dressed to clearnes. Others by ex…mination shall find that they hauehave had better fruits then now, that they are become copper Christians, now compared to their former golden times; and beeing fallen from their first louelove, may say with shame in their faces, and sorrow in their soules; alas I was thus and thus. But let such be aduised to looke well to their standing; for sure it is that either such were neuer ingrafted into the stocke by effectuall calling, but rather tyed (as a science to a tree) by a threed of outward calling and profession: or else a dangerous disease hath seased on them, which threatneth the death of the soule, if it be not timely preuented. True grace is not as nature which beeing past the vigor decayeth: but a man in grace is still growing and can be a child no more. Others by examining shall find themselues laden with bitter clusters of couetousnesse, pride, contention, and sundrie other lusts; who notwithstanding they professe the Gospel are resolued to grow sowrer and sowrer, more loathsome to God, and loathing goodnes; but these are strange fruits of their profession, and argue them to be but seare and rotten wood already, and are not far from burning.

Vers. 15. All that are with me salute thee: Greete them that louelove vsus in the faith. Grace be with you all, Amen.

This verse (containing nothing but mutuall salutations, and the Apostolicall conclusion) hath nothing in it but what we meete withall almost in all the Epistles; we will therefore imitate our Apostle in the briefe winding vp of the Epistle therewith; contenting our selues to obserue some short grounds of further meditation from them as they lie.

All that are with mee] In these words our Apostle would hauehave Titus to knowe, that all the Christians that were with him, embraced him with all Christian and louing affection, and would hauehave their mindfulnesse of him witnessed by a kind and familiar salutation. The vse whereof was, 1. to testifie their louelove towards him. 2. to knit the bond of it more firme p. 746and closely. 3. to encourage Titus in his godly course; when he should heare from the Apostles mouth, that for the same all good men approoued him and wished him all good proceedings. And hence we may note, 1. what is the vse of this most auncient and approoued custome of saluting one another by writing; namely, to signifie a louing remembrance of the partie saluted, with an earnest desire of their good and welfare: for that is a common affection to all salutations to signifie such a desire. And yet there is great difference betweene one salutation and an other, which riseth from the difference of the persons saluting. Whereof some are meerely ciuill 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 ordinarie formes both of the Greekes and Latines testifie.foreign. Grae. Salutem. lat. Others hauehave more in them then humanitie, in that they apprehend the higher graces of God in his Christ reuealed in the Gospel; and hauing their owne parts therein, they most freely & feelingly in their salutations wish their friends to partake with them; first in such graces as may accompanie their saluation, and then in all that outward prosperitie 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 heartie and vnfained testimonies of louelove, much making for the encrease of mutuall louelove, yea and the strengthening of the bond of the communion of Saints. Now if this be the vse of salutations; we may see how grossely the Papists are besotted in martyring (that I may vse Luthers word) the Angels salutation to Marie. For, 1. whereas a salutation is a ciuil thing, they hauehave turned this into a deuout praier. 2. not to Marie whome the words concerned alone, but vntounto God at whose hands the repeating of it meriteth pardon of many sinnes. 3. whereas salutation is to be done to a partie present among vsus, this saluteth one absent. 4. whereas it was the angels dutie to carrie this message once to Marie; they thrust euerie man and woman into the Angels office, to carrie the same message euerie moment; as if it were a thing not alreadie accomplished. 5. what further good can they wish to Marie now in heauen: But they hauehave despised the wisedome of God; and what wisedom can be in them?

2. Note what a great incouragement and comfort it is for the godly to hauehave 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 vngodly men, when Gods people reach vntounto a man the right hand of fellowship: little neede he care for the causles curses and reproaches of the wicked; that hath the blessing of the Saints p. 747with him: although therefore we hauehave another rule to walke by then the iudgement of men, and in doing our dutie we may say with the Apostle, I care not for the iudgement of any man: yet it will be good for a man to conceiue how he is esteemed of the best, to whom ordinarily God giueth a spirit of discerning; that if it be possible with a good conscience he may ioyne a good name, which is not onelyonly sweete as a pretious oyntment, but will supple and asswage such wounds and stroakes as the …icked will be still inflicting: Neither can these two things be easily disioyned, the approouing of the heart vntounto God; and of the wayes vntounto Gods 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 bodie of Christ close together: this argueth men to be endued with that wisedome which is from aboue, the properties whereof are to be pure, peaceable, full of merciemercy, Iam. 3.17.Jas 3:17and good fruits: especially the Ministers of God must account it a part of their office, not onelyonly to reconcile man to God; but euen man to man. And let euerie man conceiue and remember, that our Lord Iesus maketh it one of the pathes and rules of true happinesse, when he saith,Matth. 5.9.Matt 5:9 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 labours and gifts; euen as the Saints with Paul did Titus: many of whom doubtlesse had neuer seene his face, but had heard of his faithfulnesse: euen such should be our louelove to the godly, as we should affect them that are absent as well as present; and wherein we can testifie that affection to those whom we hauehave heard well, although by face we neuer knew them.

Greete them that louelove vsus in the faith.]

Quest. May we not salute any but beleeuers? Answ. There is a common salutation, which is due from eueryevery man to eueryevery man; and that is a ciuill curtesie and kind of honour which is to be shewed to all men: 1. Pet. 2.17.1 Pet 2:17our Sauiour Christ commanded his Disciples whensoeuer they entred into an house they should salute the same, Matth. 10.12. and gaue them a forme of salutation which they must vse whether the sonne of peace were there or no, saying, peace be to this house. Luk. …0.5.Yea if men be our enemies and will not vouchsafe to salute vsus againe, yet we must not omit this branch of courteous behauiour towards them, Matth. 5.47. If yee be freindly to your brethren only, what singular thing doe yee? doe not euen the Publicans the same. The word tra…slated be freindly, foreign.is the same with this here, & signifieth such freindship as was in those countries testified by salutations, and embracings; which euen the worst could well inough performe to their freinds: but Christ sheweth that we must doe p. 748more, we must not expect to see whether we be saluted first, but kindly salute our enemies, although we be not saluted againe. And the reason is, because it was counted a signe of hatred not to salute a man. 2. Sam. 13.22. Absolon said neither good nor bad to his brother; for Absolon hated Amnon. Whereas Christians on the contrarie must thinke on such things as may preuent offence, procure louelove, and winne if it may be euen estran…ed affections.Philip. 4.….Phil 4 But yet howsoeuer this salutation is generally due from equall to equall; yet there are some excepted cases in the Scripture. 1. such a one as lyeth in some open sinne, and hateth to be reformed; not yeelding to godly counsell out of the word: a superiour here may forbeare to speake to such a one by way of correction; but so as he must hauehave care that he aime 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 sinne.2. Sam. 14.24.2 Sam 14:24 Thus Dauid banished Absolon from the court for killing Amnon.

2. There are open enemies of God, and of his truth, & of his Church, who hauehave sold themselues to maligne it; such sworne enemies wee may not thus embrace: 2. Ioh. 10. If any man bring not this doctrine, bid him not God speede: and 2. King. 3.14. Elisha telleth Iehoram an idolatrous king, that had it not beene for the good king Iehosaphat, he would not hauehave looked vponupon him, nor seene him. And yet this hindreth nothing but that we must salute our owne priuate enemies, though we may not the open enemies of God.

3. If any hauehave sinned the sinne vntounto death, we may not pray for them, & therfore not salute them, 1. Ioh. 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 betweene such as are of the houshold of faith; who are straitlye… knit together then by the bonds of humanitie and ciuill conuersation: for besides these, they are tyed 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 heires of the selfe same inheritance in glorie. These are said to louelove one another in the faith. If they therefore be to be kindly saluted which hate vsus, much more they which louelove vsus; and if they which louelove vsus in the flesh, much more they which louelove vsus in the faith; and that with a most heartie and large affection.

Hence note, 1. that religion bindeth man to man in the straitest bond: for 1. the spirit is the tye… of it:Religion the strongest binder of man to man. Eph. 4.3.Eph 4:3 and hence is it called the vnitie of the spirit in the bond of peace: and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ, Isa. 11.6. 2. Gods image wheresoeuer it is, is exceeding beautifull, and a great binder; especially where renewed and p. 749repaired; which beeing once espied, let the outward condition be what it can be, a religious heart seeth sufficient matter of louelove, and will knit the soule vntounto the soule of such a one. 3. It addeth strength and firmenesse to all other bonds of nature, affinitie, desert, &c. and maketh them more naturall. What a true friend was Ionathan to Dauid, because he saw that God was with him, his soule claue vntounto him; though the kingdome was to be rent from him for it, yet could he not rent his heart from Dauid. If Ioseph had not had more then nature; he could not but hauehave reuenged such infinite wrongs vponupon 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 Iesus Christ, who gaue himselfe to the death for vsus when we were yet his enemies. 4. This louelove must needes be most lasting;2. Ioh. 2.2 John 1:2 for beeing louelove in the truth for the truthes sake, it shall continue so long as the truth doth: but the truth abideth with vsus, and shall abide with vsus for euer· and this is the cause, that whereas the louelove of nature dieth with it, and the louelove of wicked men dieth with their persons, this louelove liueth in death, yea when goeth to heauen with a man,1. Cor. 13.1 Cor 13 and getteth strength and perfection then faith ceaseth, and hope vanisheth away.

Vse. 1. Whence we are taught most familiarly to embrace them that louelove vsus in the faith, and to make most account of their louelove.Verus amicus qui vere & in Deo diligit. Many louelove in the face, many in the flesh, many in nature, onelyonly the louelove of Christians is a fruit of faith, a worke of the spirit, and …herefore a surer bond then they all. Well knew the Apostle that none was in comparison worth hauing but this, he calleth for no other, he careth for no other, he mentioneth no other.

2. Such as set into any societie with others; if he would hauehave it comfortable vntounto him, let him strengthen all other naturall or ciuill bonds by this bond of religion, let him labour to begin his louelove in the faith, or if he hauehave begunne elsewhere alreadie, let him reforme the same hereby if he looke for any sound comfort in his estate: for this is the cause that men often hauehave so little returne of louelove from their wiues, so little obedience from their children, so little dutie from their seruants, so slender respect from their equalls, because they begin their louelove and duties at a wrong ende: and hauehave for other respects affected those with whome they liue, 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 knowe whether I louelove an other in the faith o… no? Answ. By these notes, 1. If thou louelove him because he is a member of Christ: for this louelove must be a fruit of faith; and knitteth him that hath it to the members, as faith doth to the head. 2. If thou louelove his p. 750soule first, and will not suffer sinne vponupon it. 3. If thou spyest, and dost reuerence the image of God in him, and louest him that is begotten, because of him that begat, and preferrest the grace of his heart aboue all other outward parts and respects. 4. If thou aboue all other things wish him, yea if it be in thy power, helpe him to a further part in the better part which shall neuer be taken from him. 5. If the more thou seest grace to growe in him, the more entire thy louelove groweth towards him.

3. This point sheweth their fearefull condition, that make religion the verie cause of their hatred and malice against the godly: an apparant marke of the deuill is stamped vponupon 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 loued them in the faith, we may note what a mighty power the Gospel carrieth with it where the Lord will hauehave it effectuall. These Cretians had beene a vile people, and of most bruitish behauiour, as we hauehave at large heard in the first Chapter: but now there were amongst them such as loued Paul, and such as claue vntounto him in the faith: the Gospel had tamed and subdued them, had turned them out of their sauage and cruell natures: had made them tractable and docible, and of euill beasts, had reduced them to Christian affection and conversation: but of this we hauehave spoken before.

Grace be with you all, Amen.] This is Pauls ordinarie farwell, written with his own hand in all his Epistles, whereas the Epistles themselues were written out by some of his Scribes: And it is added, 1. as the marke of his owne Epistle, that he might preuent counterfeit writings: for well knew he how neerely it concerned the Church to cleaue vntounto those writings which were indited by the holy Ghost, inspiring the Prophets and and Apostles, and not to hauehave any other bastard writings obtruded vponupon her, in which practise the deuill was restlesse euen in those times. 2. As a testimonie of singular affection and good will, which can be by no better meanes expressed then by frequent and earnest prayers: and indeed his bowells were not straitned toward Titus and the Church committed vntounto him; seeing he wisheth the verie fountaine of grace, to be opened vntounto them: for this word (as we shewed in the beginning) signifieth both the free louelove and fauour of God towards vsus in Christ, as also all other spirituall blessings flowing from that fountaine: such as are remission of sinnes, reconciliation with God, iustification, sanctification, life eternall, and all the meanes tending thereunto. 3. That beeing an Apostolicall prayer, it might also be a meanes of obtaining, and conuaying vponupon them the grace requested: and although he had made the same request for them before, yet it is no vaine repetition; for partly he p. 751prayeth for the encrease and further feeling of this grace for them: and partly teacheth vsus thereby that it is the only blessing to be prayed for, the cheife, if not only grace, which our selues are to labour for; and which we must by all meanes endeauour, that others may hauehave their portion in with vsus. 4. To shew that all our greeting must beginne and end in grace, and that our formes of salutation should fauour of grace, and not be profane, gracelesse, or formall as the most are. 5. Beeing 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 Ministeriall dutie should be the commending of their people vntounto the grace of God in their praiers; and besides, if ordinarie letters, much more other more weightie actions of men, must be vndertaken and performed with praier and praise.

Secondly in that he saith, Grace be with you: he sheweth that howsoeuer this Epistle was inscribed to Titus alone, yet was it intended to be of common vse to the whole Church:Scribit vni sed propter totam ecclesiam. Aquin. and therefore we hauehave not vnfitly applied the most of the doctrines to the vse, not of Ministers only, but of all sorts of men so farre 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 effectuall partakers of this sauing grace, called often elsewhere the grace of our Lord Iesus Christ, the treasurie and fountaine of it. The wicked are indeede endued with excellent gifts of Gods 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 effectuall vocation to the grace of God wherein we stand, and of that assured hope of that heauenly inheritance which he hath purchased of his grace. By this grace we are happily reconciled vntounto God, and adopted to be heyres of grace: hereby also we hauehave receiued the word of grace, which is made fruitfull to the planting and watering of all other sauing graces in vsus, and so to the furthering and finishing of the whole worke of our saluation in glorie.

This grace be euer with vsus, and all them that louelove the comming of our Lord Iesus Christ to their immortalitie. Amen. So shall it be. And so be it.

To God the Father of lights, and to Iesus Christ that eternall word, together with that annoynting euen the blessed spirit, the only, one, true and wise God (who hath happily led vsus through these labours) be all praise and glorie in all the Churches for euermore. Amen.