They were within the communion of the Christian Church. It was, therefore, all the more necessary that the ministers should be holy, laborious, and uncorrupt.

I. THE MORAL AND INTELLECTUAL CHARACTERISTICS OF THESE ADVERSARIES. "For there are many unruly men, vain talkers and deceivers, especially they of the circumcision."

1. They were refractory. Though standing in Church relationships, they refused all obedience, and pursued purely factious and divisive courses, that led to the subversion of discipline and the distraction of families. Such persons mar the prosperity of many a Church.

2. They were vain talkers. Corruption quickly makes its way from the heart to the lips, and flows forth in glib and empty babbling.

(1) There is no allusion here to heresy, for the vain talking is merely opposed to useful and solid doctrine. The teachers were fluent and superficial, speaking, perhaps, great swelling words of vanity, which were of no profit to the hearers.

(2) The tongue was made for speaking, but it is the Lord's will that it should always he used for iris glory. It ought to be the utterer of the "wisdom that is from above," which is "first pure, then peaceable."

(3) Vain talkers are the pest of Churches and families, sowing the seeds of distrust and turning men's minds against the gospel.

3. They were deceivers. They deceived others by their good words and fair speeches, their vain speculations and their dexterous arguments, and thus became very dangerous persons.

4. They were of "the circumcision party in the Church.

(1) They were members of the Church, and therefore in a position to do much mischief.

(2) They were Judaizing Christians, who blended the Law and the gospel, teaching that circumcision was necessary to salvation.

(3) They were the persistent enemies of the Apostle Paul through his whole life, and thwarted him in his labors in every part of Asia and Europe.

II. THE EFFECT OF THEIR SEDUCTION. Subverting whole houses." They pursued a process of sapping and mining, subverting the faith (2 Timothy 2:18), and bringing whole families to disorder and ruin. It was not a case of mischief done to a few isolated individuals. Thus they undermined the peace and stability of the Church itself.

III. THE MOTIVE OF THEIR TEACHING. "Teaching things which they ought not, for filthy lucre's sake." The real root of the evil is laid bare by the apostle. It was a sordid love of gain. Therefore the teaching was such as would accommodate itself to the prejudices of men. These men had no regard for God's honor, for the interest of Christ, or for the welfare of souls; they only sought to increase their worldly substance by gaining popular applause.

1. Money in itself is no evil, for it has no moral character. It is only a blessing or a curse according to the use that is made of it.

2. "The love of money is the root of all evil? It leads men to dishonor God, to ignore the claims of truth, to sacrifice the peace of the Church. The Pharisees in our Lord's time devoured widows' houses. How many people still sacrifice religion so far as they imagine it to conflict with their worldly advancement!"

3. The motive of these Cretan adversaries was baser than if it had been mere fanaticism or the love of proselytism. (Matthew 23:15.)

IV. THE JUSTIFICATION OF THE APOSTLE'S STRONG LANGUAGE CONCERNING THEM. "One of themselves, a prophet of their own, said, Cretans are always liars, evil beasts, idle gluttons." This testimony is true. These words refer not to "those of the circumcision," but to the inhabitants of Crete, who had generally welcomed the injurious teaching referred to.

1. The apostle's quotation of a heathen poet, Epimenides, shows that it is not improper for Christians to study the literature of heathen nations. Classical studies were once, on moral grounds, discouraged by the Church. Calvin says that nothing learned ought to be rejected, even though it should proceed from "the godless."

2. The quotation is the unbiased judgment of a Cretan poet, held in high honor for so-called prophetical gifts. It represents the character of the Cretans in the darkest light, as if to justify a heathen proverb, "The three worst C's in the world are Cappadocia, Crete, and Cilicia."

(1) "Cretans are always liars." This estimate is fully borne out by profane writers, as well as by the proverb that makes "Cretizing" synonymous with "deception."

(2) They were evil beasts. In allusion to their fierceness, their wildness, their cruelty.

(3) They were "idle gluttons." They were sensual and slothful, corpulent and idle, and therefore fit disciples of teachers whose "god was their belly," and were content to eat the bread of others without working.

3. The apostle endorses this heathen testimony, showing that the Cretans had not changed their national character in six hundred years.

V. THE TRUE METHOD OF DEALING WITH THE CRETAN ADVERSARIES. "Whose mouths must be stopped."

1. This does not warrant civil persecution.

2. It warrants the use of cogent arguments to silence gainsayers, such as those by which our Lord silenced the Sadducees and the Pharisees, as well as the use of faithful and stringent discipline to repress ecclesiastical and moral disorders. The adversaries were to be opposed by reason, faithfulness, and love, above all, by the faithful preaching of the gospel in its positive as well as its negative aspects. - T.C.

I. THE CHIEF HINDRANCES TO RELIGION ARE OFTEN IN THE CHURCH ITSELF. The persons alluded to were members and professed teachers.

1. Words without sincerity are "vain."

2. Great attention may be paid to the letter of the law, while its spirit is violated — "they of the circumcision."

3. The distinction between good and bad preachers — the former live to preach, while the latter preach to live.

II. HINDRANCES IN THE CHURCH MUST BE REMOVED. "Whose mouths must be stopped."

1. Discipline must be exercised in love.

2. The prosperity of the Church of God must be considered before that of individuals.

3. Every age has its own obstructions to the truth — intemperance, covetousness, selfishness, the chief hindrances of the present.

III. COMMUNITIES ARE AFFECTED BY THE CONDUCT OF INDIVIDUALS. The characters of men are transferred to their country; here the Cretians became a byword. So, drunken Englishmen abroad, compromise the character of their fellow countrymen. Four vices —

1. Untruthfulness.

2. Passion — "evil beasts."

3. Sensuality.

4. Slothfulness.

(F. Wagstaff.)

1. In that the first thing taxed in these false teachers by the apostle is disobedience, we learn THAT DISOBEDIENCE COMMONLY IS THE GROUND OF FALSE DOCTRINE. For —

1. It is just with God to give up those to errors and delusion that receive not the truth in the love of it, for wheresoever it is received in love obedience cannot but be yielded unto it.

2. The nature of sin is ever to be excusing itself, and is loath to be crossed, although never so justly, but studieth how to defend itself as long as it can, even by wresting the Scriptures, and by taking up one error for the maintenance of another.

3. The tenor of Scripture joineth these two together (2 Peter 2:1, 10, 12; Acts 13:8, 10 3John 9).

II. PREACHERS WHO THEMSELVES ARE DISOBEDIENT UNTO THE WORD, FOR MOST PART BECOME IN THEIR MINISTRY NO BETTER THAN VAIN TALKERS.

1. In regard of themselves, being vain glorious persons, affect applause rather than godly edifying, which is a most vain thing.

2. In respect of their labour, which is all in vain, never attaining the end and right scope of the preaching of the gospel unto salvation; for he that soweth vanity what else can he look to reap?

3. In regard of the hearers, who also spend their pains in vain: they hear a great noise and pomp of words, and a glorious show of human wisdom, which may wrap the simple into admiration, but they are left without reformation; their ear is perhaps a little tickled, but their hearts remain untouched; neither are their souls soundly instructed nor fed with knowledge, but they go away as wise as they came.These Paul calleth vain talkers and vain janglers (1 Timothy 1:6), and again, profane and vain babblers, and that justly.

1. Because their puffed discourses proceed from the profanity of their hearts.

2. They are as strange fire from the Lord's altar, opposed to that which the Lord hath sanctified to the salvation of His people.

3. They are so far from the edifying of the Church that they cause men to increase unto more ungodliness and profaneness.

III. HOW DID THESE FALSE TEACHERS DECEIVE MEN'S MINDS?

1. By suppressing the truth; for by their vain jangling and speaking, liker poets, philosophers, historians, than prophets, apostles, or any successors of theirs, they made a cleanly conveyance of the light from the people, and, withholding the truth and light, they led them from Christ, from the right knowledge of the Scriptures, from sound godliness and religion in judgment and practice, and so they remained as dark in their understanding, as erroneous in their judgments, as froward in their affections, and as wicked in their lives as ever before.

2. By flattery; for they would not deal directly against the sins of the age, as godly ministers do, but deceitfully, that they might not displease; herein imitating Satan himself, who was wont of old to answer in riddles, as he answered Cresus, that if he would transport himself over the river Halys he should overthrow a most mighty kingdom, namely, his own. But Micaiah will not deceive nor flatter with Ahab, although it stand upon his life.

3. By letting men see their estate in false glasses, so as they never see the truth of it, for people taught by fables and novelties think, and are borne in hand, that they are in heaven's highway; their souls are brought on sleep, and coming from such frothy discourses, they sit down and please themselves in that they have done their task required, especially if they can bring home a jest or some witty sentence, when perhaps they scarce heard a word of Christ, of their justification, of their mortification, or of their glory.

4. By placing religion in bodily exercises, not in matters of spirit and truth (Colossians 2:20); thus did the Pharisees in their times, the Papists in these, and whosoever urge the decrees of men more than the commandments of God.

IV. BUT WHOSE MINDS ARE DECEIVED.

1. First their own and then others, for they are blind leaders of the blind, deceiving, and being deceived, and although our apostle expresseth not here who they be that are deceived, yet elsewhere he doth, as Romans 16:18, "they deceive the hearts of the simple," and 2 Timothy 3:6, "they lead captive simple women," and 2 Peter 2:14, "they beguile unstable souls," whence we see that ignorant, inconstant, and unsettled souls, which hand over head receive any doctrine without examination or trial, whose simplicity disableth them to judge between truth and falsehood, and whose levity makes them like shaken reeds, these are the carouses on which such vultures do seize.

(T. Taylor, D. D.)

Herodotus tells of a Scythian river having marvellous sweetness till a little bitter mingles with it, and gives it ever after an uncommon bitterness. So evil counsel, in some emergencies of the soul, will poison the whole current of its existence. You may poison a well from which a neighbourhood drinks, and yet be less guilty than to contaminate the flow of eternal thought. There are times when the greatest trust which one human being can repose in another is the confidence of wise direction. Confiding in the integrity of others, men sometimes commit their credit, their wives and children, to their keeping, and are guided by them through fiery coursers over the land, or by steam vessels over the seas; but when a man goes with his soul, and trusts that to what a fellow being may direct, the trust is as momentous as eternity itself. Yet this is done, for as by man came death, so by man comes life. Oh, ye who watch for souls, as every Christian should, see to it that you ask of God that which is profitable to direct, before you point out the way for a deathless mind to travel in. Example is said to speak louder than words. Whose mouths must be stopped —

The duty of every faithful minister is, when occasion is offered, timely to oppose himself against seducers, and stop the mouths of false teachers, wherein also the Church ought to back and strengthen him. For —

1. The example of Christ must be our precedent, who most bodily and freely vindicated the law from the corrupt glosses and expositions of the Pharisees, and that in His first sermon.

2. In regard of the particular members of the Church, that they may be preserved in soundness from starting away and forsaking of the truth. And this is made one end of the precept; the madness of the false apostles must be made manifest, that they may prevail no longer.

3. In regard of the false teachers themselves; fools, saith Solomon, must be answered, lest they be wise in their own conceit; neither shall the labour be wholly lost upon them, for it shall be a means either to convert them and bring them to the knowledge of the truth, or else so to convince them as they shall be made excuseless. And further, the Church must strengthen every minister's hands in this contending for the faith, and so manifest herself to be the ground and pillar of truth, which is committed to her trust and safe keeping, against all gainsayers. This ministerial duty requireth a great measure of knowledge, and a man furnished with gifts of variety of reading and soundness of judgment.(1) He must be well read and skilful in the Scriptures, that by them in the first place he may be able to shut the mouth of the adversary.(2) To all this knowledge is required a sound judgment, that he may be able to infer good and necessary consequence upon the granting of the truth he standeth for, and on the contrary, the absurdities and inconveniences which necessarily follow his adversaries' false positions.

(T. Taylor, D. D.)

Whose mouths must be stopped, does not mean that you are to throw them into an inquisition and gag their mouths, as was, and is, the practice of the Papacy. The heathen persecutors adopted the same method of dealing with the faithful martyrs of the Lord; for, in order to prevent them speaking of His grace, they cut out their tongues. The Moslems have the same bloody principle from their Koran; so that the Pope, the heathen, the grand Turk, are, on principle, persecutors. This is neither taught in our text, nor in any other part of the New Testament. On the contrary, the saints are persecuted, but they never persecute; they are to follow their Lord and Master to the cross, not the example of those who crucified Him. But their mouths must be stopped in a quite different manner from gagging; they must be opposed by reason, faithfulness, and love; their influence must be destroyed by the faithful preaching of the gospel; and if they be members of the Church, they must be silenced by discipline, and if still refractory, cast out of the communion of the faithful.

(W. Graham, D. D.)

The heights and recesses of Mount Taurus are said to be much infested with eagles, who are never better pleased than when they pick the bones of a crane. Cranes are prone to cackle and make a noise (Isaiah 38:14), and particularly so while they are flying. The sound of their voices arouses the eagles, who spring up at the signal and often make the talkative travellers pay dearly for their impudent chattering. The older and more experienced cranes, sensible of their besetting foible and the peril to which it exposes them, take care before venturing on the wing to pick up a stone large enough to fill the cavity of their mouths, and consequently to impose unavoidable silence on their tongues, and thus they escape the danger. Persons troubled with unruly tongues may learn a lesson from the elder cranes. All Christians ought to bridle their tongues by watchfulness and prayer. The Psalmist formed a noble resolution: "I said, I will take heed to my way, that I sin not with my tongue."

Cretians, Paul, TitusCreteBase, Behoveth, Completely, Dishonest, Faith, Families, Filthy, Gain, Gain's, Households, Houses, Lucre's, Making, Money, Mouth, Mouths, Ought, Overthrow, Overturn, Overturned, Ruining, Sake, Silenced, Sordid, Stop, Stopped, Subvert, Taught, Teach, Teaching, Upsetting1. Paul greets Titus, who was left to finish the work in Crete.
6. How those chosen as ministers ought to be qualified.
11. The mouths of evil teachers to be stopped;
12. and what manner of men they be.

Titus 1:11

     5465   profit
     8821   self-indulgence

Titus 1:6-11

     8492   watchfulness, leaders

Titus 1:9-11

     5423   myths

Titus 1:9-13

     8028   faith, body of beliefs

Titus 1:9-14

     7756   preaching, content
     8316   orthodoxy, in NT

Titus 1:10-11

     5575   talk, idle
     5910   motives, examples
     7336   circumcision, spiritual
     7760   preachers, responsibilities

Titus 1:10-12

     6146   deceit, and God

Titus 1:10-14

     5293   defence, human
     8766   heresies

Purity.
Preached August 11, 1850. PURITY. "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."--Titus i. 15. For the evils of this world there are two classes of remedies--one is the world's, the other is God's. The world proposes to remedy evil by adjusting the circumstances of this life to man's desires. The world says, give us a perfect set of circumstances, and then we shall have a set of perfect men. …
Frederick W. Robertson—Sermons Preached at Brighton

The Pure in Heart
TITUS i. 15. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure: but even their mind and conscience is defiled. This seems at first a strange and startling saying: but it is a true one; and the more we think over it, the more we shall find it true. All things are pure in themselves; good in themselves; because God made them. Is it not written, 'God saw all that he had made, and behold, it was very good?' Therefore St. Paul says, that all things …
Charles Kingsley—The Good News of God

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Conscience be a Power?
Objection 1: It would seem that conscience is a power; for Origen says [*Commentary on Rom. 2:15] that "conscience is a correcting and guiding spirit accompanying the soul, by which it is led away from evil and made to cling to good." But in the soul, spirit designates a power---either the mind itself, according to the text (Eph. 4:13), "Be ye renewed in the spirit of your mind"---or the imagination, whence imaginary vision is called spiritual, as Augustine says (Gen. ad lit. xii, 7,24). Therefore …
Saint Thomas Aquinas—Summa Theologica

Whether Irregularity Attaches to Bigamy?
Objection 1: It would seem that irregularity is not attached to the bigamy that consists in having two wives successively. For multitude and unity are consequent upon being. Since then non-being does not cause plurality, a man who has two wives successively, the one in being, the other in non-being, does not thereby become the husband of more than one wife, so as to be debarred, according to the Apostle (1 Tim. 3:2; Titus 1:6), from the episcopate. Objection 2: Further, a man who commits fornication …
Saint Thomas Aquinas—Summa Theologica

Whether Sacred Doctrine is a Matter of Argument?
Objection 1: It seems this doctrine is not a matter of argument. For Ambrose says (De Fide 1): "Put arguments aside where faith is sought." But in this doctrine, faith especially is sought: "But these things are written that you may believe" (Jn. 20:31). Therefore sacred doctrine is not a matter of argument. Objection 2: Further, if it is a matter of argument, the argument is either from authority or from reason. If it is from authority, it seems unbefitting its dignity, for the proof from authority …
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Order Should be Established for the Purpose of Study?
Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15,16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters. Objection 2: Further, that which is a source of dissent is unbecoming …
Saint Thomas Aquinas—Summa Theologica

Whether all Ecclesiastical Prelates are in the State of Perfection?
Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors …
Saint Thomas Aquinas—Summa Theologica

Whether He that is Appointed to the Episcopate Ought to be Better than Others?
Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving God the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others. Objection 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling …
Saint Thomas Aquinas—Summa Theologica

Whether Chastity is a Distinct virtue from Abstinence?
Objection 1: It would seem that chastity is not a distinct virtue from abstinence. Because where the matter is generically the same, one virtue suffices. Now it would seem that things pertaining to the same sense are of one genus. Therefore, since pleasures of the palate which are the matter of abstinence, and venereal pleasures which are the matter of chastity, pertain to the touch, it seems that chastity is not a distinct virtue from abstinence. Objection 2: Further, the Philosopher (Ethic. iii, …
Saint Thomas Aquinas—Summa Theologica

Epistle xv. To George, Presbyter.
To George, Presbyter. Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of …
Andrew Lee et al—Sermons on Various Important Subjects

Evil Habits and Injurious Indulgences.
The Word of the Lord may not denominate in plain terms every particular sin and evil practise man may engage in; however there are general terms and principles of righteousness that prohibit and condemn every possible sinful act man may perform. The words card-parties, picnics, fairs, shows and theaters are not found in the writings of the apostles; however indulgence in these is "revelry," "living in pleasure," "rioting" and worldliness, of which the Scriptures say the participants do not love God …
Charles Ebert Orr—The Gospel Day

The Time of the Evening.
The morning was of 270 years' duration. The first form of the apostasy lasted, as we have shown, 1260 years, bringing us to the Lutheran reformation in 1530. Now when we ascertain the duration of the second beast power we will know the time the sun, moon and stars reappear in the evening. One especial text that gives us information on this subject is found in Revelation. In speaking of the two witnesses the Revelator says: "And they that dwell upon the earth shall rejoice over them, and make merry, …
Charles Ebert Orr—The Gospel Day

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and …
Henry T. Sell—Bible Studies in the Life of Paul

Whether Sacred Doctrine Proceeds by Argument
Whether Sacred Doctrine Proceeds by Argument We proceed to the eighth article thus: 1. It seems that sacred doctrine does not proceed by argument. For Ambrose says: "where faith is sought, eschew arguments" (De Fid. Cath.), and it is especially faith that is sought in this doctrine. As it is said in John 20:31: "these are written, that ye might believe." It follows that sacred doctrine does not proceed by argument. 2. Again, if sacred doctrine proceeded by argument, it would argue either on the ground …
Aquinas—Nature and Grace

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is …
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is …
Saint Thomas Aquinas—Summa Theologica

Whether Faith Alone is the Cause of Martyrdom?
Objection 1: It seems that faith alone is the cause of martyrdom. For it is written (1 Pet. 4:15,16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer. Objection 2: Further, a martyr is a kind of witness. But witness …
Saint Thomas Aquinas—Summa Theologica

Loving Greetings
'Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2. Grace to you and peace from God our Father and the Lord Jesus Christ. 3. I thank my God upon all my remembrance of you, 4. Always in every supplication of mine on behalf of you all making my supplication with joy, 5. For your fellowship in furtherance of the gospel from the first day until now; 6. Being confident of this very thing that He which began a good work …
Alexander Maclaren—Expositions of Holy Scripture

"For what the Law could not Do, in that it was Weak Though the Flesh, God Sending his Own Son,"
Rom. viii. 3.--"For what the law could not do, in that it was weak though the flesh, God sending his own Son," &c. Of all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son to become man; and so it requires the exactest attention in us. Let us gather our spirits to consider of this mystery,--not to pry into the secrets of it curiously, as if we had no more to do but to satisfy our understandings; but rather that we may see what this concerns …
Hugh Binning—The Works of the Rev. Hugh Binning

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because …
J. W. McGarvey—The Four-Fold Gospel

St. Ignatius (Ad 116)
When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things belonging to the kingdom of God (Acts i. 2f). Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled, …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Exhortation to Workers and Ministers
In conclusion I feel that the Lord would be pleased for me to say a few words for the encouragement of young ministers and workers. In my work in the ministry I have come through many varied experiences that, I trust, will be helpful to you in the trials through which you will have to pass before you get settled in the Lord's work. The first difficulty met by most young ministers and workers is in regard to their call. Unless the call be clear and definite, they are likely to be in some doubt as …
Mary Cole—Trials and Triumphs of Faith

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