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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Titus III].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC56002.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>T I T U S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. III.</FONT>
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<P>
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Of duties which concern Christians more in common, and the reasons of
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them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:1-8">ver. 1-8</A>.
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What Titus in teaching should avoid, and how he should deal with a
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heretic, with some other directions
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:9-14">ver. 9-14</A>),
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and salutations in the close,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:15">ver. 15</A>.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Exhortations to Several Duties; Characteristics of an Unrenewed State; The Import and Origin of Salvation; Regeneration; Justification.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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<P>
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<FONT SIZE=+1>1 Put them in mind to be subject to principalities and powers,
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to obey magistrates, to be ready to every good work,
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2 To speak evil of no man, to be no brawlers, <I>but</I> gentle,
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showing all meekness unto all men.
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3 For we ourselves also were sometimes foolish, disobedient,
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deceived, serving divers lusts and pleasures, living in malice
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and envy, hateful, <I>and</I> hating one another.
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4 But after that the kindness and love of God our Saviour
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toward man appeared,
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5 Not by works of righteousness which we have done, but
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according to his mercy he saved us, by the washing of
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regeneration, and renewing of the Holy Ghost;
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6 Which he shed on us abundantly through Jesus Christ our
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Saviour;
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7 That being justified by his grace, we should be made heirs
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according to the hope of eternal life.
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8 <I>This is</I> a faithful saying, and these things I will that
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thou affirm constantly, that they which have believed in God
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might be careful to maintain good works. These things are good
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and profitable unto men.
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</FONT></P>
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<P>
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Here is the fourth thing in the matter of the epistle. The apostle had
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directed Titus in reference to the particular and special duties of
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several sorts of persons; now he bids him exhort to what concerned them
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more in common, namely, to quietness and submission to rulers, and
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readiness to do good, and to equitable and gentle behaviour towards all
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men--things comely and ornamental of religion; he must therefore put
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them in mind of such things. Ministers are people's remembrancers of
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their duty. As they are remembrancers for the people to God in prayers
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+62:6">Isa. lxii. 6</A>),
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so are they from God to them in preaching: <I>I will not be negligent
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to put you always in remembrance,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+1:12">2 Pet. i. 12</A>.
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Forgetfulness of duty is a common frailty; there is need therefore of
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reminding and quickening them thereto. Here are the duties themselves,
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and the reasons of them.</P>
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<P>
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I. The duties themselves, which they were to be reminded of.
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1. <I>Put them in mind to be subject to principalities and powers, to
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obey magistrates.</I> Magistracy is God's ordinance for the good of
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all, and therefore must be regarded and submitted to by all; not for
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wrath and by force only, but willingly and for conscience' sake.
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<I>Principalities,</I> and <I>powers,</I> and <I>magistrates,</I> that
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is, all civil rulers, whether supreme and chief or subordinate, in the
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government under which they live, of whatever form it be; that they be
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subject to them and obey them in things lawful and honest, and which it
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belongs to their office to require. The Christian religion was
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misrepresented by its adversaries as prejudicial to the rights of
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princes and civil powers, and tending to faction and sedition, and to
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rebellion against lawful authority; therefore <I>to put to silence the
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ignorance of foolish men,</I> and stop the mouths of malicious enemies,
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Christians must be reminded to show themselves examples rather of all
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due subjection and obedience to the government that is over them.
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Natural desire of liberty must be guided and bounded by reason and
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scripture. Spiritual privileges do not make void or weaken, but confirm
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and strengthen, their obligations to civil duties: "Remind them
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therefore <I>to be subject to principalities and powers and to obey
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magistrates.</I>" And,
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2. <I>To be ready to every good work.</I> Some refer this to such good
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works as are required by magistrates and within their sphere: "Whatever
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tends to good order, and to promote and secure public tranquility and
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peace, be not backward, but ready, to promote such things." But, though
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this be included, if not first intended, yet is it not to be hereto
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restrained. The precept regards doing good in all kinds, and on every
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occasion that may offer, whether resecting God, ourselves, or our
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neighbour--what may bring credit to religion in the world.
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<I>Whatsoever things are true, honest, just, pure, lovely, of good
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report: if there be any virtue, if there be any praise, think on these
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things</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+4:8">Phil. iv. 8</A>),
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to do and follow and further them. Mere harmlessness, or good words and
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good meanings only, are not enough without good works. <I>Pure religion
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and undefiled before God and the Father is this, to visit the
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fatherless, and the widow in their affliction, and keep unspotted from
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the world.</I> "Not only take, but seek, occasion for doing good, keep
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fitness and readiness that way; put it not off to others, but embrace
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and lay hold on it thyself, delight and rejoice therein, put all in
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mind of this." And,
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3. <I>To speak evil of no man:</I> <B><I>medena blasphemein,</I></B>
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<I>to revile,</I> or <I>curse,</I> or <I>blaspheme none:</I> or (as our
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translation more generally) <I>to speak evil of none,</I> unjustly and
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falsely, or unnecessarily, without call, and when it may do hurt but no
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good to the person himself or any other. If no good can be spoken,
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rather than speak evil unnecessarily, say nothing. We must never take
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pleasure in speaking ill of others, nor make the worst of any thing,
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but the best we can. We must not go up and down as tale-bearers,
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carrying ill-natured stories, to the prejudice of our neighbour's good
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name and the destruction of brotherly love. Misrepresentations, or
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insinuations of bad intentions, or of hypocrisy in what is done, things
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out of our reach or cognizance, these come within the reach of this
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prohibition. As this evil is too common, so it is of great malignity.
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<I>If any man seemeth to be religious and bridleth not his tongue, that
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man's religion is vain,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:26">Jam. i. 26</A>.
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Such loose uncharitable talk is displeasing to God, and hurtful among
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men.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+17:9">Prov. xvii. 9</A>,
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<I>He that covereth a transgression seeketh love</I> (that is, to
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himself by this tenderness and charity, or rather to the transgressor);
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<I>but he that repeateth a matter</I> (that blazes and tells the faults
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of another abroad) <I>separateth very friends;</I> he raises
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dissensions and alienates his friend from himself, and perhaps from
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others. This is among the sins to be put off
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:31">Eph. iv. 31</A>);
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for, if indulged, it unfits for Christians communion here and the
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society of the blessed in heaven,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+6:10">1 Cor. vi. 10</A>.
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Remind them therefore to avoid this. And,
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4. <I>To be no brawlers;</I> <B><I>amachous einai</I></B>--<I>no
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fighters,</I> either with hand or tongue, no quarrelsome contentious
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persons, apt to give or return ill and provoking language. A holy
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contending there is for matters good and important, and in a manner
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suitable and becoming, not with wrath nor injurious violence. Christian
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must follow the things that are conducive to peace, and that in a
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peaceful, not a rough and boisterous and hurtful way, but as becomes
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the servants of the God of peace and love
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:19">Rom. xii. 19</A>),
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<I>Dearly beloved, avenge not yourselves, but rather give place unto
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wrath;</I> this is the Christian's wisdom and duty. <I>The glory of a
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man is to pass over a transgression;</I> it is the duty of a
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reasonable, and therefore certainly of a Christian man, whose reason is
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improved and advanced by religion; such may not, and will not,
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presently fall foul on one who has offended him, but, like God, will be
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<I>slow to anger, and ready to forgive.</I> Contention and strife arise
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from men's lusts, and exorbitant unruly passions, which must be curbed
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and moderated, not indulged; and Christians need to be reminded of
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these things, that they do not by a wrathful contentious spirit and
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behaviour displease and dishonour God and discredit religion, promoting
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feuds in the places where they live. <I>He that is slow to anger is
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better than the mighty,</I> and he <I>that ruleth his spirit than he
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that taketh a city.</I> Wherefore it follows,
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5. <I>But gentle;</I> <B><I>epieikeis,</I></B> <I>equitable and
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just,</I> or candid and fair in constructions of things, not taking
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words or actions in the worst sense; and for peace sometimes yielding
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somewhat of strict right. And,
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6. <I>Showing all meekness to all men.</I> We must be of a mild
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disposition, and not only have meekness in our hearts, but show it in
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our speech and conduct. <I>All meekness</I>--meekness in all instances
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and occasions, not towards friends only, but <I>to all men,</I> though
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still with wisdom, as James admonishes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:13">Jam. iii. 13</A>.
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"Distinguish the person and the sin; pity the one and hate the other.
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Distinguish between sin and sin; look not on all alike, there are
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<I>motes and beams.</I> Distinguish also between sinner and sinner:
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<I>of some have compassion, others save with fear, pulling them out of
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the fire, thus making a difference,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:22,23">Jude 22, 23</A>.
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Mind these things; <I>the wisdom that is from above is pure and
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peaceable, gentle and easy to be entreated.</I>" Meekness of spirit and
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demeanour renders religion amiable; it is a commanded imitation of
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Christ the grand exemplar, and what brings it own reward with it, in
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the ease and comfort of the disposition itself and the blessings
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accompanying it. These shall be glad and rejoice, shall be taught and
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guided in their way, and satisfied with bread, and beautified with
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salvation. Thus of the duties themselves, which Titus was to put people
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in mind of: for which,</P>
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<P>
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II. He adds the reasons, which are derived</P>
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<P>
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1. From their own past condition. Consideration of men's natural
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condition is a great means and ground of equity and gentleness, and all
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meekness, towards those who are yet in such a state. This has a
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tendency to abate pride and work pity and hope in reference to those
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who are yet unconverted: "We ourselves also were so and so, corrupt and
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sinful, therefore we should not be impatient and bitter, hard and
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severe, towards those who are but as ourselves once were. Should we
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then have been willing to be contemned, and proudly and rigorously
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dealt with? No, but treated with gentleness and humanity; and therefore
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we should now so treat those who are unconverted, according to that
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rule of equity: <I>Quod tibi non vis fieri, alteri ne feceris--What you
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would not have done to you that do not you to another.</I>" Their past
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natural condition is set forth in divers particulars. <I>We ourselves
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also were sometimes,</I>
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(1.) <I>Foolish;</I> without true spiritual understanding and
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knowledge, ignorant of heavenly things. Observe, Those should be most
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disposed to bear with others' follies who may remember many of their
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own; those should be meek and gentle, and patient towards others, who
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once needed and doubtless then expected the same. <I>We ourselves also
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were sometimes foolish.</I> And,
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(2.) <I>Disobedient;</I> heady and unpersuadable, resisting the word,
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and rebellious even against the natural laws of God, and those which
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human society requires. Well are these set together, <I>foolish</I> and
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<I>obedient.</I> For what folly like this, to disobey God and his laws,
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natural or revealed? This is contrary to right reason, and men's true
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and greatest interests; and what so foolish as to violate and go
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counter to these?
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(3.) <I>Deceived,</I> or wandering; namely, out of the ways of truth
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and holiness. Man in this his degenerate state is of a straying nature,
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thence compared to a lost sheep; this must be sought and brought back,
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and guided in the right way,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:176">Ps. cxix. 176</A>.
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He is weak, and ready to be imposed upon by the wiles and subtleties of
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Satan, and of men lying in wait to seduce and mislead.
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(4.) <I>Serving divers lusts and pleasures;</I> namely, as vassals and
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slaves under them. Observe, Men deceived are easily entangled and
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ensnared; they would not serve divers lusts and pleasures as they do,
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were they not blinded and beguiled into them. See here too what a
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different notion the word gives of a sensual and fleshly life from what
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the world generally has of it. Carnal people think they enjoy their
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pleasures; the word calls it servitude and vassalage: they are very
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drudges and bond slaves under them; so far are they from freedom and
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felicity in them that they are captivated by them, and serve them as
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taskmasters and tyrants. Observe further, It is the misery of the
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servants of sin that they have many masters, one lust hurrying them one
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way, and another; pride commands one thing, covetousness another, and
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often a contrary. What vile slaves are sinners, while they conceit
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themselves free! the lusts that tempt them promise them liberty, but in
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yielding they become the servants of corruption; for <I>of whom a man
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is overcome of the same is he brought into bondage.</I>
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(5.) <I>Living in malice,</I> one of those lusts that bear rule in
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them. Malice desires hurt to another and rejoices in it.
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(6.) <I>And envy,</I> which grudges and repines at another's good,
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frets at his prosperity and success in any thing: both are roots of
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bitterness, whence many evils spring: evil thoughts and speeches,
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tongues <I>set on fire of hell,</I> detracting from and impairing the
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just and due praises of others. <I>Their words are swords,</I>
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wherewith they slay the good name and honour of their neighbour. This
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was the sin of Satan, and of Cain who was of that evil one, and slew
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his brother; for wherefore slew he him, but of this envy and malice,
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<I>because his own works were evil, and his brother's righteous?</I>
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These were some of the sins in which we lived in our natural state.
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And,
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(7.) <I>Hateful,</I> or odious--deserving to be hated.
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(8.) <I>And hating one another.</I> Observe, Those that are sinful,
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living and allowing themselves in sin, are hateful to God and all good
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men. Their temper and ways are so, though not simply their persons. It
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is the misery of sinners that thy hate one another, as it is the duty
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and happiness of saints to love one another. What contentions and
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quarrels flow from men's corruptions, such as were in the nature of
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those who by conversion are now good, but in their unconverted state
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made them ready to run like furious wild beasts one upon another! The
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consideration of its having been thus with us should moderate our
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spirits, and dispose us to be more equal and gentle, meek and
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tenderhearted, towards those who are such. This is the argument from
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their own past condition here described. And he reasons,</P>
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<P>
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2. From their present state. "We are delivered out of that our
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miserable condition by no merit nor strength of our own; but only by
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the mercy and free grace of God, and merit of Christ, and operation of
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his Spirit. Therefore we have no ground, in respect of ourselves, to
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condemn those who are yet unconverted, but rather to pity them, and
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cherish hope concerning them, that they, though in themselves as
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unworthy and unmeet as we were, yet may obtain mercy, as we have:" and
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so upon this occasion the apostle again opens the causes of our
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salvation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:4-7"><I>v.</I> 4-7</A>.</P>
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<P>
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(1.) We have here the prime author of our salvation--God the Father,
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therefore termed here <I>God our Saviour. All things are of God, who
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hath reconciled us to himself by Jesus Christ,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+5:18">2 Cor. v. 18</A>.
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All things belonging to the new creation, and recovery of fallen man to
|
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life and happiness, of which the apostle is there speaking, all these
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things are of God the Father, as contriver and beginner of this work.
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There is an order in acting, as in subsisting. The Father begins, the
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Son manages, and the Holy Spirit works and perfects all. God (namely,
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<I>the Father</I>) is a Saviour by Christ, through the Spirit.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:16">John iii. 16</A>,
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<I>God so loved the world as to give his only begotten Son, that
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whoever believes in him might not perish, but have everlasting
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|
life.</I> He is the Father of Christ, and through him the Father of
|
|
mercies; all spiritual blessings are by Christ from him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:3">Eph. i. 3</A>.
|
|
|
|
<I>We joy in God through Jesus Christ,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:11">Rom. v. 11</A>.
|
|
|
|
<I>And with one mind, and one mouth, glorify God, even the Father of
|
|
our Lord Jesus Christ,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:5">Rom. xv. 5</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The spring and rise of it--the divine <I>philanthropy,</I> or
|
|
<I>kindness and love of God to man.</I> By grace we are saved from
|
|
First to last. This is the ground and motive. God's pity and mercy to
|
|
man in misery were the first wheel, or rather the Spirit in the wheels,
|
|
that sets and keeps them all in motion. God is not, cannot be, moved by
|
|
any thing out of himself. The occasion is in man, namely, his misery
|
|
and wretchedness. Sin bringing that misery, wrath might have issued out
|
|
rather than compassion; but God, knowing how to adjust all with his own
|
|
honour and perfections, would pity and save rather than destroy. He
|
|
delights in mercy. <I>Where sin abounded, grace did much more
|
|
abound.</I> We read of <I>riches of goodness and mercy,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:4,Eph+2:7">Rom. ii. 4; Eph. ii. 7</A>.
|
|
|
|
Let us acknowledge this, and give him the glory of it, not turning it
|
|
to wantonness, but to thankfulness and obedience.</P>
|
|
|
|
<P>
|
|
|
|
(3.) Here is the means, or instrumental cause--the shining out of this
|
|
love and grace of God in the gospel, <I>after it appeared,</I> that is,
|
|
in the word. The appearing of love and grace has, through the Spirit,
|
|
great virtue to soften and change and turn to God, and so is <I>the
|
|
power of God to salvation to every one that believeth.</I> Thus having
|
|
asserted God to be the author, his free grace the spring, and the
|
|
manifestation of this in the gospel the means of salvation, that the
|
|
honour of all still may be the better secured to him,</P>
|
|
|
|
<P>
|
|
|
|
(4.) False grounds and motives are here removed: <I>Not by works of
|
|
righteousness which we have done, but according to his mercy, he saved
|
|
us;</I> not for foreseen works of ours, but his own free grace and
|
|
mercy alone. Works must be in the saved (where there is room for it),
|
|
but not among the causes of his salvation; they are the way to the
|
|
kingdom, not the meriting price of it; all is upon the principle of
|
|
undeserved favour and mercy from first to last. Election is of grace:
|
|
we are chosen <I>to be</I> holy, not because it was antecedently seen
|
|
that we should be so,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:4">Eph. i. 4</A>.
|
|
|
|
It is the fruit, not the cause, of election: <I>God hath from the
|
|
beginning chosen you to salvation through sanctification of the Spirit
|
|
and belief of the truth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+2:13">2 Thess. ii. 13</A>.
|
|
|
|
So effectual calling, in which election breaks out, and is first seen:
|
|
<I>He hath saved us, and called us with a holy calling; not according
|
|
to our works, but according to his own purpose and grace, which was
|
|
given us in Christ Jesus before the world began,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+1:9">2 Tim. i. 9</A>.
|
|
|
|
We <I>are justified freely by grace</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:24">Rom. iii. 24</A>),
|
|
|
|
and sanctified and saved by grace: <I>By grace you are saved, through
|
|
faith; and that not of yourselves, it is the gift of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:8">Eph. ii. 8</A>.
|
|
|
|
Faith and all saving graces are God's free gift and his work; the
|
|
beginning, increase, and perfection of them in glory, all are from him.
|
|
In building men up to be a holy temple unto God, from the foundation to
|
|
the top-stone, we must cry nothing but <I>Grace, grace</I> unto it. It
|
|
is <I>not of works, lest any man should boast; but of grace, that he
|
|
who glorieth should glory only in the Lord.</I> Thus the true cause is
|
|
shown, and the false removed.</P>
|
|
|
|
<P>
|
|
|
|
(5.) Here is the formal cause of salvation, or that wherein it lies,
|
|
the beginnings of it at least--in regeneration or spiritual renewing, as
|
|
it is here called. <I>Old things pass away, and all things become
|
|
new,</I> in a moral and spiritual, not in a physical and natural,
|
|
sense. It is the same man, but with other dispositions and habits; evil
|
|
ones are done away, as to the prevalency of them at present; and all
|
|
remains of them in due time will be so, when the work shall be
|
|
perfected in heaven. A new prevailing principle of grace and holiness
|
|
is wrought, which inclines, and sways, and governs, and makes the man a
|
|
new man, a new creature, having new thoughts, desires, and affections,
|
|
a new and holy turn of life and actions; the life of God in man, not
|
|
only from God in a special manner, but conformed and tending to him.
|
|
Here is salvation begun, and which will be growing and increasing to
|
|
perfection; therefore it is said, <I>He saved us.</I> What is so begun,
|
|
as sure to be perfected in time, is expressed as if it already were so.
|
|
Let us look to this therefore without delay; we must be initially saved
|
|
now, by regeneration, if on good ground we would expect complete
|
|
salvation in heaven. The change then will be but in degree, not in
|
|
kind. Grace is glory begun, as glory is but grace in its perfection.
|
|
How few mind this! Most act as if they were afraid to be happy before
|
|
the time; they would have heaven, they pretend, at last, yet care not
|
|
for holiness now; that is, they would have the end without the
|
|
beginning; so absurd are sinners. But without regeneration, that is,
|
|
the first resurrection, there is no attaining the second glorious one,
|
|
the resurrection of the just. Here then is formal salvation, in the new
|
|
divine life wrought by the gospel.</P>
|
|
|
|
<P>
|
|
|
|
(6.) Here is the outward sign and seal thereof in baptism, called
|
|
therefore <I>the washing of regeneration.</I> The work itself is inward
|
|
and spiritual; but it is outwardly signified and sealed in this
|
|
ordinance. Water is of a cleansing and purifying nature, does away the
|
|
filth of the flesh, and so was apt to signify the doing away of the
|
|
guilt and defilement of sin by the blood and Spirit of Christ, though
|
|
that aptness alone, without Christ's institution, would not have been
|
|
sufficient. This it is that makes it of this signification on God's
|
|
part, a seal of righteousness by faith, as circumcision was, in the
|
|
place of which it succeeds; and on ours an engagement to be the Lord's.
|
|
Thus baptism saves figuratively and sacramentally, where it is rightly
|
|
used. <I>Arise, and be baptized, and wash away thy sins, calling upon
|
|
the name of the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+22:16">Acts xxii. 16</A>.
|
|
|
|
So
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:26">Eph. v. 26</A>,
|
|
|
|
<I>That he might sanctify and cleanse us by the washing of water by the
|
|
word.</I> Slight not this outward sign and seal, where it may be had
|
|
according to Christ's appointment; yet rest not in the outward washing,
|
|
but look to the <I>answer of a good conscience,</I> without which the
|
|
external washing will avail nothing. The covenant sealed in baptism
|
|
binds to duties, as well as exhibits and conveys benefits and
|
|
privileges; if the former be not minded, in vain are the latter
|
|
expected. Sever not what God has joined; in both the outer and inner
|
|
part is baptism complete; as he that was circumcised became debtor to
|
|
the whole law
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:3">Gal. v. 3</A>),
|
|
|
|
so is he that is baptized to the gospel, to observe all the commands
|
|
and ordinances thereof, as Christ appointed. <I>Disciple all nations,
|
|
baptizing them in the name of the Father, and of the Son, and of the
|
|
Holy Ghost; teaching them to observe all things whatsoever I have
|
|
commanded you,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+28:19,20">Matt. xxviii. 19, 20</A>.
|
|
|
|
This is the outward sign and seal of salvation, baptism, called here
|
|
<I>the washing of regeneration.</I></P>
|
|
|
|
<P>
|
|
|
|
(7.) Here is the principal efficient, namely, the Spirit of God; it is
|
|
the <I>renewing of the Holy Ghost;</I> not excluding the Father and the
|
|
Son, who in all works without themselves are concurring; nor the use of
|
|
means, the word and sacraments, by which the Spirit works; through his
|
|
operation it is that they have their saving effect. In the economy of
|
|
our salvation, the applying and effecting part is especially attributed
|
|
to the Holy Spirit. We are said to be born of the Spirit, to be
|
|
quickened and sanctified by the Spirit, to be led and guided,
|
|
strengthened and helped, by the Spirit. Through him we mortify sin,
|
|
perform duty, walk in God's ways; all the acts and operations of the
|
|
divine life in us, the works and fruits of righteousness without us,
|
|
all are through this blessed and Holy Spirit, who is therefore called
|
|
the Spirit of life, and of grace and holiness; all grace is from him.
|
|
Earnestly therefore is he to be sought, and greatly to be heeded by us,
|
|
that we quench not his holy motions, nor resist and oppose him in his
|
|
workings. <I>Res delicatula est Spiritus--The Spirit is a tender
|
|
thing.</I> As we act towards him, so may we expect he will to us; if we
|
|
slight, and resist, and oppose his workings, he will slacken them; if
|
|
we continue to vex him, he will retire. <I>Grieve not therefore the
|
|
Holy Spirit of God, whereby you are sealed to the day of
|
|
redemption,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:30">Eph. iv. 30</A>.
|
|
|
|
The Spirit seals by his renewing and sanctifying, his witnessing and
|
|
assuring work; he distinguishes and marks out for salvation, and fits
|
|
for it; it is his work: we could not turn to God by any strength of our
|
|
own, any more than we can be justified by any righteousness of our
|
|
own.</P>
|
|
|
|
<P>
|
|
|
|
(8.) Here is the manner of God's communicating this Spirit in the gifts
|
|
and graces of it; not with a scanty and niggardly hand, but most freely
|
|
and plentifully: <I>Which he shed on us abundantly.</I> More of the
|
|
Spirit in its gifts and graces is poured out under the gospel than was
|
|
under the law, whence it is eminently styled <I>the ministration of the
|
|
Spirit,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+3:8">2 Cor. iii. 8</A>.
|
|
|
|
A measure of the Spirit the church has had in all ages, but more in
|
|
gospel times, since the coming of Christ, than before. <I>The law came
|
|
by Moses, but grace and truth by Jesus Christ;</I> that is, a more
|
|
plentiful effusion of grace, fulfilling the promises and prophecies of
|
|
old.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+44:3">Isa. xliv. 3</A>,
|
|
|
|
<I>I will pour water upon him that is thirsty, and floods upon the dry
|
|
ground. I will pour my Spirit upon thy seed, and my blessing upon thy
|
|
offspring:</I> this greatest and best of blessings, an effusion of
|
|
grace, and of the sanctifying gifts of the Spirit.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joe+2:28">Joel ii. 28</A>,
|
|
|
|
<I>I will pour out my Spirit upon all flesh;</I> not on Jews only, but
|
|
Gentiles also. This was to be in gospel times; and accordingly
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:17,18,33">Acts ii. 17, 18, 33</A>),
|
|
|
|
speaking of Christ risen and ascended, <I>having received of the Father
|
|
the promise of the Holy Ghost, he hath shed forth</I> (says Peter)
|
|
<I>this that you now see and hear:</I> and
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:44,45"><I>ch.</I> x. 44, 45</A>,
|
|
|
|
<I>The Holy Ghost fell on all those that heart the word,</I> Gentiles
|
|
as well as Jews. This indeed was, in a great measure, in the miraculous
|
|
gifts of the Holy Ghost, but not without his sanctifying graces also
|
|
accompanying many if not all of them. There was then great abundance of
|
|
common gifts of illumination, outward calling and profession, and
|
|
general faith, and of more special gifts of sanctification too, such as
|
|
faith, and hope, and love, and other graces of the Spirit. Let us get a
|
|
share in these. What will it signify if much be shed forth and we
|
|
remain dry? Our condemnation will but be aggravated the more if under
|
|
such a dispensation of grace we remain void of grace. <I>Be filled with
|
|
the Spirit,</I> says the apostle; it is duty as well as privilege,
|
|
because of the means which God in the gospel is ready to bless and make
|
|
effectual; this is the manner of God's communicating grace and all
|
|
spiritual blessings under the gospel--<I>plentifully;</I> he is not
|
|
straitened towards us, but we towards him and in ourselves.</P>
|
|
|
|
<P>
|
|
|
|
(9.) Here is the procuring cause of all, namely, Christ: <I>Through
|
|
Jesus Christ our Saviour.</I> He it is who purchased the Spirit and his
|
|
saving gifts and graces. All come through him, and through him as a
|
|
Saviour, whose undertaking and work it is to bring to grace and glory;
|
|
he is our righteousness and peace, and our head, from whom we have all
|
|
spiritual life and influences. <I>He is made of God to us wisdom,
|
|
righteousness, sanctification, and redemption.</I> Let us praise God
|
|
for him above all; let us go to the Father by him, and improve him to
|
|
all sanctifying and saving purposes. Have we grace? Let us thank him
|
|
with the Father and Spirit for it: <I>account all things but loss and
|
|
dung for the excellency of the knowledge of him,</I> and grow and
|
|
increase therein more and more.</P>
|
|
|
|
<P>
|
|
|
|
(10.) Here are the ends why we are brought into this new spiritual
|
|
condition, namely, justification, and heirship, and hope of eternal
|
|
life: <I>That, being justified by his grace, we should be made heirs
|
|
according to the hope of eternal life.</I> Justification in the gospel
|
|
sense is the free remission of a sinner, and accepting him as righteous
|
|
through the righteousness of Christ received by faith. In it there is
|
|
the removing of guilt that bound to punishment, and the accepting and
|
|
dealing with the person as one that now is righteous in God's sight.
|
|
This God does freely as to us, yet through the intervention of Christ's
|
|
sacrifice and righteousness, laid hold on by faith
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:20">Rom. iii. 20</A>,
|
|
|
|
&c.): <I>By the deeds of the law shall no flesh be justified;</I> but
|
|
through <I>the righteousness of God, which is by faith of Jesus Christ
|
|
unto all and upon all those that believe,</I> whence
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:24"><I>v.</I> 24</A>)
|
|
|
|
we are said to be <I>justified freely by his grace, through the
|
|
redemption that is in Jesus Christ, whom God hath set forth to be a
|
|
propitiation through faith in his blood, to declare his righteousness
|
|
for the remission of sins, that he might be just, and the justifier of
|
|
him that believeth in Jesus.</I> God, in justifying a sinner in the way
|
|
of the gospel, is gracious to him, and yet just to himself and his law,
|
|
forgiveness being through a perfect righteousness, and satisfaction
|
|
made to justice by Christ, who is the propitiation for sin, and not
|
|
merited by the sinner himself. So it is here: <I>Not by works of
|
|
righteousness which we have done, but according to his mercy he saved
|
|
us, that, being justified by his grace, we should be made heirs
|
|
according to the hope of eternal life.</I> It is by grace, as the
|
|
spring and rise (as was said), though <I>through the redemption that is
|
|
in Christ</I> as making the way, God's law and justice being thereby
|
|
satisfied, and by faith applying that redemption. <I>By him</I> (by
|
|
Christ) <I>all that believe are justified from all things from which
|
|
they could not be justified by the law of Moses,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:39">Acts xiii. 39</A>.
|
|
|
|
Hence the apostle desires <I>to be found in him, not having his own
|
|
righteousness, which was of the law, but that which is through the
|
|
faith of Christ, the righteousness which is of God by faith.</I> Let us
|
|
not trust therefore in our own righteousness or merit of good works,
|
|
but in Christ's righteousness alone, received by faith for
|
|
justification and acceptance with God. Inherent righteousness we must
|
|
have, and the fruits of it in works of obedience; not however as our
|
|
justifying righteousness before God, but as fruits of our
|
|
justification, and evidences of our interest in Christ and
|
|
qualification for life and happiness, and the very beginning and part
|
|
of it; but the procuring of all this is by Christ, that, <I>being
|
|
justified by his grace, we should be made heirs.</I> Observe, Our
|
|
justification is <I>by the grace of God,</I> and our justification by
|
|
that grace is necessary in order to our being made <I>heirs of eternal
|
|
life;</I> without such justification there can be no adoption and
|
|
sonship, and so no right of inheritance.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:12">John i. 12</A>,
|
|
|
|
<I>Whoever received him</I> (namely, Christ), <I>to them gave he power
|
|
to become the sons of God, even to those that believed on his name.</I>
|
|
Eternal life is set before us in the promise, the Spirit works faith in
|
|
us and hope of that life, and so are we made heirs of it and have a
|
|
kind of possession of it even now; faith and hope bring it near, and
|
|
fill with joy in the well-grounded expectation of it. The meanest
|
|
believer is a great heir. Though he has not his portion in hand, he
|
|
has good hope through grace, and may bear up under all difficulties.
|
|
There is a better state in view. He is waiting for <I>an inheritance
|
|
incorruptible, undefiled, and that fadeth not away, reserved in heaven
|
|
for him.</I> How well may such comfort themselves with these words! And
|
|
now all this gives good reason why we should <I>show all meekness to
|
|
all men,</I> because we have experienced so much benefit by the
|
|
kindness and love of God to us, and may hope that they, in God's time,
|
|
may be partakers of the like grace as we are. And thus of the reasons
|
|
of equal and gentle, meek and tender behaviour to wards others, from
|
|
their own bad condition in time past, and the present more happy state
|
|
into which they are brought, without any merit or deservings of their
|
|
own, and whereinto by the same grace others may be brought also.</P>
|
|
|
|
<P>
|
|
|
|
III. The apostle, having opened the duties of Christians in common,
|
|
with the reasons respecting themselves, adds another from their
|
|
goodness and usefulness to men. Observe, When he has opened the grace
|
|
of God towards us, he immediately presses the necessity of good works;
|
|
for we must not expect the benefit of God's mercy, unless we make
|
|
conscience of our duty
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:8"><I>v.</I> 8</A>):
|
|
|
|
<I>This is a faithful saying, and these things I will that thou affirm
|
|
constantly</I> (this is a true Christian doctrine of highest
|
|
importance, and which ministers must most earnestly and constantly
|
|
press and inculcate), <I>that those who have believed in God</I> do not
|
|
think that a bare naked faith will save them; but it must be an
|
|
operative working faith, bringing forth the fruit of righteousness;
|
|
they must make it their care <I>to maintain good works,</I> not to do
|
|
them occasionally only, and when opportunities come in their way, but
|
|
to seek opportunities for doing them. <I>These things are good and
|
|
profitable unto men:</I> these <I>good works,</I> say some, or <I>the
|
|
teaching of these things,</I> rather than idle questions, as follows.
|
|
These things are good in themselves and the teaching of them useful to
|
|
mankind, making persons a common good in their places. Note, Ministers,
|
|
in teaching, must see that they deliver what is sound and good in
|
|
itself, and profitable to those that hear: all must be to the use of
|
|
edifying both of persons and societies.</P>
|
|
|
|
<A NAME="Tit3_9"> </A>
|
|
<A NAME="Tit3_10"> </A>
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<A NAME="Tit3_11"> </A>
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<A NAME="Tit3_12"> </A>
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<A NAME="Tit3_13"> </A>
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<A NAME="Tit3_14"> </A>
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<A NAME="Tit3_15"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Treatment of Heretics; Apostolic Benediction.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>9 But avoid foolish questions, and genealogies, and
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contentions, and strivings about the law; for they are
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unprofitable and vain.
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10 A man that is a heretic after the first and second
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admonition reject;
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11 Knowing that he that is such is subverted, and sinneth,
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being condemned of himself.
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12 When I shall send Artemas unto thee, or Tychicus, be
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diligent to come unto me to Nicopolis: for I have determined
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there to winter.
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13 Bring Zenas the lawyer and Apollos on their journey
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diligently, that nothing be wanting unto them.
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14 And let ours also learn to maintain good works for necessary
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uses, that they be not unfruitful.
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15 All that are with me salute thee. Greet them that love us in
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the faith. Grace <I>be</I> with you all. Amen.
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</FONT></P>
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<P>
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Here is the fifth and last thing in the matter of the epistle: what
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Titus should avoid in teaching; how he should deal with a heretic; with
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some other directions. Observe,</P>
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<P>
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I. That the apostle's meaning might be more clear and full, and
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especially fitted to the time and state of things in Crete, and the
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many judaizers among them, he tells Titus what, in teaching, he should
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shun,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:9"><I>v.</I> 9</A>.
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There are needful questions to be discussed and cleared, such as make
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for improvement in useful knowledge; but idle and foolish enquiries,
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tending neither to God's glory nor the edification of men, must be
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shunned. Some may have a show of wisdom, but are vain, as many among
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the Jewish doctors, as well as of later schoolmen, who abound with
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questions of no moment or use to faith or practice; avoid
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these.--<I>And genealogies</I> (of the gods, say some, that the heathen
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poets made such noise about; or rather those that the Jews were so
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curious in): some lawful and useful enquiries might be made into these
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things, to see the fulfilling of the scriptures in some cases, and
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especially in the descent of Christ the Messiah; but all that served to
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pomp only, and to feed vanity, in boasting of a long pedigree, and much
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more such as the Jewish teachers were ready to busy themselves in and
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trouble their hearers with, even since Christ had come, and that
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distinction of families and tribes had been taken away, as if they
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would build again that policy which now is abolished, these Titus must
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withstand as foolish and vain.--<I>And contentious, and strivings about
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the law.</I> There were those who were for the Mosaic rites and
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ceremonies, and would have them continued in the church, though by the
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gospel and the coming of Christ they were superseded and done away.
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Titus must give no countenance to these, but avoid and oppose them;
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<I>for they are unprofitable and vain:</I> this is to be referred to
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all those <I>foolish questions and genealogies,</I> as well as those
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<I>strivings about the law.</I> They are so far from instructing and
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building up in godliness, that they are hindrances of it rather: the
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Christian religion, and good works, which are to be maintained, will
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hereby be weakened and prejudiced, the peace of the church disturbed,
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and the progress of the gospel hindered. Observe, Ministers must not
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only teach things good and useful, but shun and oppose the contrary,
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what would corrupt the faith, and hinder godliness and good works; nor
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should people have itching ears, but love and embrace sound doctrine,
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which tends most to the use of edifying.</P>
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<P>
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II. But because, after all, there will be <I>heresies</I> and
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<I>heretics</I> in the church, the apostle next directs Titus what to
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do in such a case, and how to deal with such,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:10"><I>v.</I> 10</A>.
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He who forsakes the truth as it is in Christ Jesus, who broaches false
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doctrines and propagates them to the corrupting of the faith in weighty
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and momentous points, and breaks the peace of the church about them,
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after due means used to reclaim him, must be rejected. "Admonish him
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once and again, that, if possible, he may be brought back, and thou
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mayest gain thy brother; but, if this will not reduce him, that others
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be not hurt, cast him out of the communion, and warn all Christians to
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avoid him."--<I>Knowing that he that is such is subverted</I> (turned
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off from the foundation) <I>and sinneth</I> grievously, being
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<I>self-condemned.</I> Those who will not be reclaimed by admonitions,
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but are obstinate in their sins and errors, <I>are subverted and
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self-condemned;</I> they inflict that punishment upon themselves which
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the governors of the church should inflict upon them: they throw
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themselves out of the church, and throw off its communion, and so are
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self-condemned. Observe,
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1. How great an evil real heresy is, not lightly therefore to be
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charged upon any, though greatly to be taken heed of by all. Such a one
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is <I>subverted</I> or perverted--a metaphor from a building so ruined
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as to render it difficult if not impossible to repair and raise it up
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again. Real heretics have seldom been recovered to the true faith: not
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so much defect of judgment, as perverseness of the will, being in the
|
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case, through pride, or ambition, or self-willedness, or covetousness,
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|
or such like corruption, which therefore must be taken heed of: "Be
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humble, love the truth and practise it, and damning heresy will be
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escaped."
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2. Pains and patience must be used about those that err most
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grievously. They are not easily and soon to be given up and cast off,
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but competent time and means must be tried for their recovery.
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3. The church's means even with heretics are persuasive and rational.
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They must be admonished, instructed, and warned; so much
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<B><I>nouthesia</I></B> imports.
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4. Upon continued obstinacy and irreclaimableness, the church has
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power, and is obliged, to preserve its own purity, by severing such a
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corrupt member which discipline may by God's blessing become effectual
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to reform the offender, or if not it will leave him the more
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inexcusable in his condemnation.</P>
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<P>
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III. The apostle subjoins some further directions,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:12,13"><I>v.</I> 12, 13</A>.
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Here are two personal things enjoined:--</P>
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<P>
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|
1. That Titus should hold himself ready to come to Paul at
|
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<I>Nicopolis</I> (a city of Thrace, as is reckoned, on the borders of
|
|
Macedonia), as soon as <I>Artemas</I> or <I>Tychicus</I> should be sent
|
|
to Crete, to supply his place, and take care of the churches there when
|
|
he should leave them. The apostle would not have them in their young
|
|
and weak state be without one or other of chief sufficiency, to guide
|
|
and help them. Titus, it seems, was not their ordinary fixed bishop or
|
|
pastor, but an evangelist, otherwise Paul would not have called him so
|
|
much from his charge. Of Artemas we read little, but Tychicus is
|
|
mentioned on many occasions with respect. Paul calls him <I>a beloved
|
|
brother, and faithful minister, and fellow-servant in the Lord:</I> one
|
|
fit therefore for the service intimated. When Paul says to Titus, <I>Be
|
|
diligent to come to me to Nicopolis, for I have determined there to
|
|
winter,</I> it is plain that the epistle was not written from
|
|
Nicopolis, as the postscript would have it, for then he would have said,
|
|
I determined <I>here,</I> not <I>there,</I> to winter.</P>
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<P>
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|
|
|
2. The other personal charge to Titus is that he would bring two of his
|
|
friends on their journey diligently, and see them furnished, so that
|
|
nothing should be wanting to them. This was to be done, not as a piece
|
|
of common civility only, but of Christian piety, out of respect both to
|
|
them and the work they were sent about, which probably was to preach
|
|
the gospel, or to be in some way serviceable to the churches.
|
|
<I>Zenas</I> is styled <I>the lawyer,</I> whether in reference to the
|
|
Roman or the Mosaic law, as having some time been his profession, is
|
|
doubtful. <I>Apollos</I> was an eminent and faithful minister.
|
|
Accompanying such persons part of their way, and accommodating them for
|
|
their work and journeys, was a pious and needful service; and to
|
|
further this, and lay in for it, what the apostle had before exhorted
|
|
Titus to teach
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:8"><I>v.</I> 8</A>)
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|
|
he repeats here: <I>Let ours also learn to maintain good works for
|
|
necessary uses, that they be not unfruitful,</I>
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:14"><I>v.</I> 14</A>.
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Let Christians, those who have believed in God, learn to <I>maintain
|
|
good works,</I> especially such as these, supporting ministers in their
|
|
work of preaching and spreading the gospel, hereby becoming
|
|
<I>fellow-helpers to the truth,</I>
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=3Jo+1:5-8">3 John 5-8</A>.
|
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|
<I>That they be not unfruitful.</I> Christianity is not a fruitless
|
|
profession; the professors of it must be <I>filled with the fruits of
|
|
righteousness, which are by Jesus Christ, to the glory and praise of
|
|
God.</I> It is not enough that they be harmless, but they must be
|
|
profitable, doing good, as well as eschewing evil.--"<I>Let ours</I> set
|
|
up and maintain some honest labour and employment, to provide for
|
|
themselves and their families, that they be not unprofitable burdens on
|
|
the earth;" so some understand it. Let them not think that Christianity
|
|
gives them a writ of ease; no, it lays an obligation upon them to seek
|
|
some honest work and calling, and therein <I>to abide with God.</I>
|
|
This is of good report, will credit religion and be good to mankind;
|
|
they will not be unprofitable members of the body, not burdensome and
|
|
chargeable to others, but enabled to be helpful to those in want. <I>To
|
|
maintain good works for necessary uses;</I> not living like drones on
|
|
the labours of others, but themselves fruitful to the common
|
|
benefit.</P>
|
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|
<P>
|
|
|
|
IV. The apostle concludes with salutations and benedictions,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:5"><I>v.</I> 5</A>.
|
|
|
|
Though perhaps not personally known (some of them at least), yet all by
|
|
Paul testify their love and good wishes to Titus, owning him thereby in
|
|
his work, and stimulating him to go on therein. Great comfort and
|
|
encouragement it is to have the heart and prayers of other Christians
|
|
with and for us. <I>Greet those that love us in the faith,</I> or
|
|
<I>for the faith,</I> who are our loving fellow-christians. Holiness,
|
|
or the image of God in any, is the great endearing thing that gives
|
|
strength to all other bonds, and is itself the best. <I>Grace be with
|
|
you all. Amen.</I> This is the closing benediction, not to Titus alone,
|
|
but to all the faithful with him, which shows that though the epistle
|
|
bears the single name of Titus in the inscription, yet it was for the
|
|
use of the churches there, and they were in the eye, and upon the
|
|
heart, of the apostle, in the writing of it. "<I>Grace be with you
|
|
all,</I> the love and favour of God, with the fruits and effects
|
|
thereof, according to need, spiritual ones especially, and the increase
|
|
and feeling of them more and more in your souls." This is the apostle's
|
|
wish and prayer, showing his affection to them, his desire of their
|
|
good, and a means of obtaining for them, and bringing down upon them,
|
|
the thing requested. Observe, Grace is the chief thing to be wished and
|
|
begged for, with respect to ourselves or others; it is, summarily, all
|
|
good. <I>Amen</I> shuts up the prayer, expressing desire and hope, that
|
|
so it may, and so it shall be.</P>
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