The connection of Titus with the Cretan Church was to be but temporary; therefore the apostle gives him two commands.

I. A COMMAND FOR TITUS TO JOIN THE APOSTLE AT NICOPOLIS.

1. The apostle needed his services, either at this city in Epirus, where he determined to spend the winter - no doubt in apostolic labors - or to ascertain from him the exact condition of the Church at Crete, or to send him forth on an errand to some of the other Churches.

2. But the place of Titus was not to be left unsupplied. Two brethren, Artemas and Tychicus, were to go to Crete - one altogether unknown by us, but, as he is first mentioned, probably a minister of high distinction and zeal; the other, Tychicus, one of the most esteemed of the apostle's friends (Acts 20:4; Colossians 4:7; 2 Timothy 4:12).

II. A COMMAND FOR TITUS TO HASTEN THE DEPARTURE OF ZENAS AND APOLLOS FROM CRETE. These brethren had been laboring in the Church there, probably, before Titus was left behind by the apostle. Zenas, the lawyer, was probably a Jewish scribe converted to Christianity, who had been acting as an evangelist in Crete. Apollos was the eloquent preacher of Alexandria, and now as always in perfect sympathy with the apostle, though there seemed a rivalry between them at Corinth. The apostle implies that the Cretan Christians were to provide the necessary help for such a journey. - T.C.

I. HERESY IS NOT AN UNSOUND OPINION, BUT AN UNSOUND LIFE. A man may hold an erroneous opinion, and hold it sincerely; but the word used here denotes one who seeks to promote discord in the Church (See Romans 16:17).

II. HERESY IS TO BE DEALT WITH FIRMLY, BUT GENTLY.

1. Firmly — by admonition.

2. Gently — by repeated admonitions.

III. HARDENED HERETICS ARE TO BE REJECTED.

1. But this only applies to exclusion from Church fellowship.

2. It is no warrant for persecution.

3. Excluded heretics are to be deemed objects of pity.

(F. Wagstaff.)

Paul having exhorted Titus both to teach the truth according to godliness, as also to resist all such foolish and vain doctrine as might do hurt in the Church of God. Titus might object: This indeed is my duty wherein I extend to exercise myself with diligence; but when I have laboured and done all I can, many there are who will not yield to the truth, nor submit themselves to this ordinance of God; how am I to carry myself towards such? Answer: The apostle, careful to prevent all such things as he foresaw might be hurtful to the Church, giveth direction in these two verses how to proceed in this business also. The former, giving direction and laying down the duty; and the latter, enforcing the same by moment of reason. In the former are three things to be considered:

1. The persons against whom Titus is to deal — here called heretics.

2. The direction how he is to behave himself towards them — reject them.

3. The orderly manner of proceeding, after once or twice admonition.The latter verse containeth the reason of this severity, because such persons are incurable and incorrigible; which is proved by two arguments.

1. Such a one is subverted, that is, turned or cast off the foundation.

2. He sinneth against his own conscience, being damned of his own self, that is, he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced.

(T. Taylor, D. D.)

I am asked sometimes to read an heretical book. Well, if I believed my reading it would help its refutation, and might be an assistance to others in keeping them out of error, I might do it as a hard matter of duty, but I shall not do it unless I see some good will come from it. I am not going to drag my spirit through a ditch for the sake of having it washed afterwards, for it is not my own. It may be that good medicine would restore me if I poisoned myself with putrid meat, but I am not going to try it: I dare not experiment on a mind which no longer belongs to me. There is a mother and a child, and the child has a book to play with, and a blacklead pencil. It is making drawings and marks upon the book, and the mother takes no notice. It lays down one book and snatches another from the table, and at once the mother rises from her seat, and hurriedly takes the book away, saying: "No, my dear, you must not mark that, for it is not ours." So with my mind, intellect, and spirit; if it belonged to me I might or might not play tomfool with it, and go to hear Socinians, Universalists, and suchlike preach; but as it is not my own, I will preserve it from such fooleries, and the pure word shall not be mingled with the errors of men.

(C. H. Spurgeon.)

Sin is like the bale of goods which came from the East to this city in the olden time, which brought the pest in it. Probably it was but a small bale, but yet it contained in it the deaths of hundreds of the inhabitants of London. In those days one piece of rag carried the infection into a whole town. So, if you permit one sin or false doctrine in a church knowingly and wittingly, none can tell the extent to which that evil may ultimately go. The Church, therefore, is to be purged of practical and doctrinal evil as diligently as possible That sour and corrupting thing which God abhors must be purged out, and it is to be the business of the Christian minister, and of all his fellow helpers, to keep the church free from it.

(C. H. Spurgeon.)

I have likened the career of certain divines to the journey of a Roman wine cask from the vineyard to the city. It starts from the wine press as the pure juice of the grape, but at the first halting place the drivers of the cart must needs quench their thirst, and when they come to a fountain they substitute water for what they had drunk. In the next village there are numbers of lovers of wine who beg or buy a little, and the discreet carrier dilutes again. The watering is repeated, till, on its entrance into Rome, the fluid is remarkably different from that which originally started from the vineyard. There is a way of doctoring the gospel in much the same manner. A little truth is given up, and then a little more, and men fill up the vacuum with opinions, inferences, speculations, and dreams, till their wine is mixed with water, and the water none of the best.

(C. H. Spurgeon.)

Heresy, in the New Testament, is most commonly used in an indifferent sense, and but seldom in a bad one. It generally signifies no more than a sect or party in religion. Thus we read of the sect, or heresy, of the Sadducees; of the sect, or heresy, of the Pharisees; St. Paul is styled a ring leader of the sect, or heresy, of the Nazarenes; and he says of himself that, after the strictest sect (where the same Greek word is used) of the Jewish religion, he lived a Pharisee. In this last passage particularly nothing can be more plain than that the word has an innocent meaning, since the apostle rather commends than charges himself with anything criminal for having been a Pharisee before his conversion to the Christian faith. And we find it applied in the same manner in Acts 28:22. I shall mention but one text more, and that is, "For there must also be heresies among you," etc. (1 Corinthians 11:19). The evident design of which is, that considering the various tempers of men, their different views, passions, prejudices, their selfishness, ambition, vanity, and the like, it was natural to expect that they would divide into parties about religion, as well as about politics, and the civil affairs of life; and that the providence of God wisely permitted this for the trial of their integrity, and to distinguish the indolent, careless, and insincere from the real friends of truth, persons of an honest, inquisitive, and ingenuous temper. Now, according to this account, the general notion of a heretic is no more than this, viz., one that sets up to be the head, or chooses to join himself to a particular religious sect. I say who makes this the matter of his choice because it is implied in the original signification of the word; and, besides, nothing can be supposed to have any concern with religion but what is a voluntary action. A heretic, therefore, in a bad sense, must be one who knowingly espouses a false doctrine, is insincere in his profession, and asserts and defends what he is convinced is contrary to Christianity, and, consequently, one who maintains and supports the interest of a faction, to serve some base designs. According to St. Paul's account in the text, a heretic is not only subverted or turned aside from the true faith, he not only entertains wrong sentiments of Christianity, but sinneth, i.e., doth this wilfully, and with an ill attention. He is one that makes religion a cloak for his immoralities, and espouses and propagates what he knows to be false, to promote the ends of his ambition, covetousness, or sensual pleasure; who, indeed, thinks it his interest to retain the name of a Christian, and in that circumstance only differs from a thorough and wilful apostate from Christianity, but which incurs the greater guilt may perhaps be hard to determine; for as the one rejects the Christian religion altogether, the other out of choice corrupts it, and opposes its true doctrines, even while he pretends to believe and reverence its authority. Such as these, I say, persons of such vile and dishonest principles, and of so flagitious a character, are the heretics condemned by St. Paul; and therefore to fix it as a term of reproach on any in whom there does not appear hatred of the truth, a sensual mind, and a profligate conscience, must be unChristian and scandalous. And if we examine other passages of the New Testament we shall find that they all concur in giving us the same idea of heresy. It is represented as a work of the flesh, because it has its foundation in the corrupt inclinations of human nature. It is reckoned among the most heinous and execrable vices — such as adultery, idolatry, hatred, variance, seditions, murders. And heretics are constantly described as men of no probity or honour, strangers to all the principles of virtue, and embracing such opinions only as were calculated for the gratification of irregular appetites, and advancing selfish and worldly views (1 Timothy 1:19; 2 Peter 2:1.)

1. It appears from what has been said that no mere error of the judgment can be heresy. For heresy is a high degree of wickedness; and necessarily supposes irregularity of the affections and a depraved and vicious choice; whereas erroneous conceptions and apprehensions of things are no crime at all, but natural to mankind in the present weak and imperfect state of the faculties.

2. We may infer that no honest man can possibly be a heretic. He may, indeed, have errors (and who is there among us that has not?) — nay, he may err in points of importance too, but his mistakes cannot be dangerous while he takes care to maintain a good conscience.

3. If heresy be an error of the will, and such only can be guilty of it who are condemned of themselves, how can we certainly know, in most cases at least, whether a man be a heretic or not? Let each of us put this question to himself impartially, and if we cannot answer it to our satisfaction, let us, however, learn thus much from our ignorance, to be modest in the censures we pass upon others. If it be said that such wicked deceivers are generally known by their fruits, and that their vicious lives will show us by what views they are acted, and the vile design of their imposture, I answer that, even upon this supposition, I should think it better that they be rejected for their immorality, which is notorious and palpable, than for heresy, of which we cannot so certainly judge.

4. Though it be a point of great nicety to judge of heresy in particular instances, the persons who come nearest the character of the old heretics are violent party men, who confine Christianity to their own faction, and excommunicate all that take the liberty to differ from them; the rigid imposers of human schemes of doctrine and modes of worship, as essential branches of religion, and laws binding conscience, these, I say, are most like the heretics condemned in Scripture, notwithstanding their insolence and presumption.

(James Foster.)

I. WHAT PATIENCE THE LORD USETH IN HIS JUST PROCEEDINGS, EVEN AGAINST THE WORST MEN, WHOM HE WILT. NOT HAVE CONDEMNED NOR CAST OUT OF THE CHURCH UPON SUSPICIONS, OR SURMISES; nor nor presently after an open sin is committed; but there must be a time between wherein the Church must rightly inform herself, that she may know the nature and degree of the sin before she turn her to any censure or sentence. Yea, and further, the sin being apparent, she must not reject any, till all good means of reclaiming have been in vain used. Which may teach us, that to hasten excommunications ipso facto; or (as it is often) before the party can come to the knowledge or suspicion of any such proceeding, is to swerve from the rules of the Word, and those weighty reasons also upon which they are grounded. As namely:

1. Some offenders are curable; and what man in his wits will cut off his arm or leg so soon as it beginneth to ache and pain him, and not rather use means of surgery and cure? is any member in the body so despised?

2. Ourselves must not be so uncharitable as presently, to despair of any man's conversion. God may in time raise the most desperate stoner unto repentance.

3. The means used are not lost; for if it attain no other end, yet shall it make them more inexcusable, the censure more just, and the Church's proceeding more equal and moderate.

4. Add here unto the Lord's example, who never striketh before He have sufficiently warned; He never precipitateth either sentence or execution, but first cometh down to see (Genesis 18:21), and hearkeneth and heareth (Malachi 3:16), and accordingly passeth sentence.

II. NOTE THAT WHEN A SINNER IS KNOWN TO SIN OF OBSTINACY, THE BEST WAY IS TO AVOID HIM AND CAST HIM OUT.

1. For labour is but lost on such a one.

2. He doth but tread holy things under his feet; of which holy things the Church is the keeper, and must be faithful.

3. He sins not only of judgment and reason, but of affection; and this is the reason why very few heretics are converted, when many unregenerate men and outrageously wicked in other kinds are, who sin not of affection and wilfulness, but of corrupt judgment only.

4. The Lord's example (Hosea 4:17).

III. Note hence, also, WHAT USE THE LORD MAKETH OF A WICKED CONSCIENCE, EVEN IN DESPERATE SINNERS. It shall be the accuser, witness, and judge to pronounce the sentence of death against his own soul; and so shall make way unto the Lord's most righteous judgment. Use.

1. It letteth us see what an intolerable torment a wicked conscience is. Use.

2. This further teaches us not to neglect the checks of conscience, nor our own hearts reproving us of our ways; as those men who are resolved to hold on their lewd courses, let the word and spirit, yea, their own spirits, suggest what they will or can against it. For the time cometh when thou canst not set the voice of thy conscience so light, and then that conscience which hath checked thee shall judge thee, and that heart which hath reproved thee shall torment thee, and thou shalt never be able to turn off the charge of it, but shalt by it be accused and convicted to have been a wilful chooser of thine own destruction. Use.

3. This consideration also teacheth us to look that in everything we keep good consciences before God and all men, the use of which will be manifold.(1) To keep us from errors and heresies, and contain us in the profession of the true faith; for let good conscience be put away, there must needs follow a shipwreck of faith; as is to be seen in all heretics. Hence are we counselled to make pure conscience as the coffer to keep faith in (1 Timothy 3:9).(2) In doing any action lawful in itself, a good con science only maketh it good to the doer; for to do even the will of God against my conscience is sin to me, be the same in itself never so materially good.(3) In suffering or enduring anything for well doing (as not the pain, but the cause maketh a martyr so), not the cause so much as the conscience of the sufferer worketh out his boldness and peace in the midst of the combat, and giveth him security, in his conflict; whereas a bad conscience will betray the best cause.(4) In enjoying any condition of this present life, a good conscience is a sweet companion; even a dry morsel with peace of heart is better than a house full of sacrifices with strife and war within. In outward afflictions there is inward rejoicing, for let the heart be pacified in God, it can rejoice in tribulation. The disciples can go away rejoicing from the council that they were counted worthy to be beaten and suffer rebuke for Christ (Acts 5:41). The martyrs can kiss the stake, embrace the fire, and sing in the midst of the flames.(5) Yea, it doth not only through the whole life minister joy and comfort even in the remembrance of death, as in 2 Timothy 4:7, 8, but it followeth a man after death, when all things else forsake him; and as a most faithful friend it goeth with him before God's judgment seat, and pleadeth for him at the bar of Jesus Christ; yea, testifieth with him, and cleareth, and quite acquitteth him from the judgment of the great day. All which being so, what pains and labour can be thought too much in the getting and keeping of such a jewel, which bringeth in so rich a recompense for so little labour, and how worthily doth he forfeit all these sweet fruits of it, who will be at no costs nor pains for it.

(T. Taylor, D. D.)

You can imagine a husbandman who would neglect to care for his soil, and go out after squirrels and all manner of vermin that were eating his grain if he had any that they could eat — who would go out to shoot weasels in the wall, foxes in the field, wolves in the wood, and bears everywhere; and who, when he could find nothing to shoot, would lie out at night, watching for racoons, and range up and down through the day, searching for some stray dog, where there should be sheep, but where there are none. There are in the Church what may be called heresy hunters. They always carry a rifle — a spiritual rifle under their arm. You will find them forever outlying, watching for heresy — not so much in their own hearts, not so much in their own Church, not so much in their own minister, but in other people's hearts, in other people's Churches, in other people's ministers. If any man happens to hold an opinion respecting any doctrine which does not accord with their own peculiar views, they all spread abroad to run him down. They are taking care of and defending the faith! They are searching for foxes, and wolves, and bears, that they suppose are laying waste God's husbandry! They never do anything except fire at other folks. I have no doubt that Nimrod was a very good fellow in his own poor, miserable way, but a Nimrod minister is the meanest of all sorts of hunters.

(H. W. Beecher.)

In what way are the directions here given to Titus to be used for our own guidance at the present time? They do not apply to persons who have always been, or who have ended in placing themselves outside the Christian Church. They refer to persons who contend that their self-chosen views are part and parcel of the gospel, and who claim to hold and teach such views as members or even ministers of the Church. Secondly, they refer to grave and fundamental errors with regard to first principles; not to eccentric views respecting matters of detail. And in determining this second point much caution will be needed; especially when inferences are drawn from a man's teaching. We should be on our guard with regard to assertions that a particular teacher virtually denies the Divinity of Christ, or the Trinity, or the personality of God. But when both these points are quite clear, that the person contradicts some of the primary truths of the gospel, and that he claims to do so as a Christian, what is a minister to do to such a member of his flock? He is to make one or two effects to reclaim him, and then to have as little to do with him as possible. In all such cases there are three sets of persons to be considered: the heretic himself, those who have to deal with him, and the Church at large. What conduct on the part of those who have to deal with him will be least prejudicial to themselves and to the Church, and most beneficial to the man himself? The supreme law of charity must be the guiding principle. But that is no true charity which shows tenderness to one person in such a way as to do grievous harm to others, or to do more harm than good to the person who receives it. Love of what is good is not only consistent with hatred of what is evil; it cannot exist without such hatred. What we have to consider, therefore, is this. Will friendliness confirm him in his error? Would he be more impressed by severity? Is intercourse with him likely to lead to our being led astray? Will it increase his influence and his opportunities of doing harm? Is severity likely to excite sympathy in other people, first for him, and then for his teaching? It is impossible to lay down a hard and fast rule that would cover all cases; and while we remember the stern instructions which St. Paul gives to Titus, and St. John to the "elect lady," let us not forget the way in which Jesus Christ treated publicans and sinners.

(A. Plummer, D. D.)

Ferdinand, Emperor of Germany, possessed a great number of watches, in collecting of which he had a fancy. "It pleased him once," says our quaint author, "to put this, his variety of speaking gold, upon a table, as if he would expose it to sale: he then stepped aside. A stander-by, driven by a desire of stealing, filched one of them (a repeater), which the emperor espying aslant, called him, and without accusation, kept him in various discourse till the watch striking disclosed the hour and his theft.

(Saturday Magazine.)

Apollos, Paul, Titus, Tychicus, ZenasCrete, NicopolisArtemas, Best, Decided, Determined, Diligence, Diligent, Effort, Joining, Lose, Nicopolis, Nicop'olis, Pass, Purpose, Spend, Tychicus, Tych'icus, Winter1. Titus is further directed by Paul concerning the things that he should teach and not teach.
10. He is to reject obstinate heretics.
12. Paul appoints him time and place wherein he should come unto him.

Titus 3:12

     4970   seasons, of year
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     5976   visiting

Titus 3:12-13

     7742   missionaries, support

Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant …
Philip Doddridge—Practical Discourses on Regeneration

Of Evil-Speaking in General.
"To speak evil of no man."--Titus iii. 2. These words do imply a double duty; one incumbent on teachers, another on the people who are to be instructed by them. The teacher's duty appeareth from reflecting on the words of the context, which govern these, and make them up an entire sentence: put them in mind, or, rub up their memory to do thus. It is St. Paul's injunction to Titus, a bishop and pastor of the Church, that he should admonish the people committed to his care and instruction, …
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

The Regenerating Work of the Holy Spirit.
The Apostle Paul in Titus iii. 5, R. V., writes, "Not by works done in righteousness, which we did ourselves, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Ghost." In these words we are taught that the Holy Spirit renews men, or makes men new, and that through this renewing of the Holy Spirit, we are saved. Jesus taught the same in John iii. 3-5, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, …
R. A. Torrey—The Person and Work of The Holy Spirit

Whether the Foreknowledge of Merits is the Cause of Predestination
Whether the Foreknowledge of Merits is the Cause of Predestination We proceed to the fifth article thus: 1. It seems that the foreknowledge of merits is the cause of predestination. For the apostle says: "whom he did foreknow, he also did predestinate" (Rom. 8:29), and the gloss of Ambrose on the words "I will have mercy on whom I will have mercy" (Rom. 9:15) says: "I will have mercy on whom I foreknow will return to me with his whole heart." It thus appears that the foreknowledge of merits is the …
Aquinas—Nature and Grace

Whether Christians are Bound to Obey the Secular Powers?
Objection 1: It seems that Christians are not bound to obey the secular power. For a gloss on Mat. 17:25, "Then the children are free," says: "If in every kingdom the children of the king who holds sway over that kingdom are free, then the children of that King, under Whose sway are all kingdoms, should be free in every kingdom." Now Christians, by their faith in Christ, are made children of God, according to Jn. 1:12: "He gave them power to be made the sons of God, to them that believe in His name." …
Saint Thomas Aquinas—Summa Theologica

Whether the Foreknowledge of Merits is the Cause of Predestination?
Objection 1: It seems that foreknowledge of merits is the cause of predestination. For the Apostle says (Rom. 8:29): "Whom He foreknew, He also predestined." Again a gloss of Ambrose on Rom. 9:15: "I will have mercy upon whom I will have mercy" says: "I will give mercy to him who, I foresee, will turn to Me with his whole heart." Therefore it seems the foreknowledge of merits is the cause of predestination. Objection 2: Further, Divine predestination includes the divine will, which by no means can …
Saint Thomas Aquinas—Summa Theologica

Whether any Merits Preceded the Union of the Incarnation?
Objection 1: It would seem that the union of the Incarnation followed upon certain merits, because upon Ps. 32:22, "Let Thy mercy, o Lord, be upon us, as," etc. a gloss says: "Here the prophet's desire for the Incarnation and its merited fulfilment are hinted at." Therefore the Incarnation falls under merit. Objection 2: Further, whoever merits anything merits that without which it cannot be. But the ancient Fathers merited eternal life, to which they were able to attain only by the Incarnation; …
Saint Thomas Aquinas—Summa Theologica

Whether the Sacraments are the Cause of Grace?
Objection 1: It seems that the sacraments are not the cause of grace. For it seems that the same thing is not both sign and cause: since the nature of sign appears to be more in keeping with an effect. But a sacrament is a sign of grace. Therefore it is not its cause. Objection 2: Further, nothing corporeal can act on a spiritual thing: since "the agent is more excellent than the patient," as Augustine says (Gen. ad lit. xii). But the subject of grace is the human mind, which is something spiritual. …
Saint Thomas Aquinas—Summa Theologica

Whether There Should be Seven Sacraments?
Objection 1: It seems that there ought not to be seven sacraments. For the sacraments derive their efficacy from the Divine power, and the power of Christ's Passion. But the Divine power is one, and Christ's Passion is one; since "by one oblation He hath perfected for ever them that are sanctified" (Heb. 10:14). Therefore there should be but one sacrament. Objection 2: Further, a sacrament is intended as a remedy for the defect caused by sin. Now this is twofold, punishment and guilt. Therefore two …
Saint Thomas Aquinas—Summa Theologica

Whether the Sacrament of Penance May be Repeated?
Objection 1: It would seem that the sacrament of Penance should not be repeated. For the Apostle says (Heb. 6:4, seqq.): "It is impossible for those, who were once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost . . . and are fallen away, to be renewed again to penance." Now whosoever have done penance, have been illuminated, and have received the gift of the Holy Ghost. Therefore whosoever sin after doing penance, cannot do penance again. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Every Human Law is Derived from the Natural Law?
Objection 1: It would seem that not every human law is derived from the natural law. For the Philosopher says (Ethic. v, 7) that "the legal just is that which originally was a matter of indifference." But those things which arise from the natural law are not matters of indifference. Therefore the enactments of human laws are not derived from the natural law. Objection 2: Further, positive law is contrasted with natural law, as stated by Isidore (Etym. v, 4) and the Philosopher (Ethic. v, 7). But …
Saint Thomas Aquinas—Summa Theologica

Whether Isidore's Description of the Quality of Positive Law is Appropriate?
Objection 1: It would seem that Isidore's description of the quality of positive law is not appropriate, when he says (Etym. v, 21): "Law shall be virtuous, just, possible to nature, according to the custom of the country, suitable to place and time, necessary, useful; clearly expressed, lest by its obscurity it lead to misunderstanding; framed for no private benefit, but for the common good." Because he had previously expressed the quality of law in three conditions, saying that "law is anything …
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Should be Framed for the Community Rather than for the Individual?
Objection 1: It would seem that human law should be framed not for the community, but rather for the individual. For the Philosopher says (Ethic. v, 7) that "the legal just . . . includes all particular acts of legislation . . . and all those matters which are the subject of decrees," which are also individual matters, since decrees are framed about individual actions. Therefore law is framed not only for the community, but also for the individual. Objection 2: Further, law is the director of human …
Saint Thomas Aquinas—Summa Theologica

Whether Schism is a Special Sin?
Objection 1: It would seem that schism is not a special sin. For "schism," as Pope Pelagius I says (Epist. ad Victor. et Pancrat.), "denotes a division." But every sin causes a division, according to Is. 59:: "Your sins have divided between you and your God." Therefore schism is not a special sin. Objection 2: Further, a man is apparently a schismatic if he disobeys the Church. But every sin makes a man disobey the commandments of the Church, because sin, according to Ambrose (De Parad. viii) "is …
Saint Thomas Aquinas—Summa Theologica

Whether Obedience is a Special virtue?
Objection 1: It seems that obedience is not a special virtue. For disobedience is contrary to obedience. But disobedience is a general sin, because Ambrose says (De Parad. viii) that "sin is to disobey the divine law." Therefore obedience is not a special virtue. Objection 2: Further, every special virtue is either theological or moral. But obedience is not a theological virtue, since it is not comprised under faith, hope or charity. Nor is it a moral virtue, since it does not hold the mean between …
Saint Thomas Aquinas—Summa Theologica

Whether Heretics Ought to be Tolerated?
Objection 1: It seems that heretics ought to be tolerated. For the Apostle says (2 Tim. 2:24,25): "The servant of the Lord must not wrangle . . . with modesty admonishing them that resist the truth, if peradventure God may give them repentance to know the truth, and they may recover themselves from the snares of the devil." Now if heretics are not tolerated but put to death, they lose the opportunity of repentance. Therefore it seems contrary to the Apostle's command. Objection 2: Further, whatever …
Saint Thomas Aquinas—Summa Theologica

Salvation by Grace. Titus 3:3-7.
Salvation by grace. Titus 3:3-7. [Lord, we confess our num'rous faults, How great our guilt has been! Foolish and vain were all our thoughts, And all our lives were sin. But, O my soul! for ever praise, For ever love his name, Who turns thy feet from dangerous ways Of folly, sin, and shame.] ['Tis not by works of righteousness Which our own hands have done; But we are saved by sovereign grace Abounding through his Son.] 'Tis from the mercy of our God That all our hopes begin; 'Tis by the water …
Isaac Watts—The Psalms and Hymns of Isaac Watts

If any Bishop, Presbyter, Deacon, Sub-Deacon, Lector, Cantor, or Door-Keeper Has had Intercourse with A...
If any bishop, presbyter, deacon, sub-deacon, lector, cantor, or door-keeper has had intercourse with a woman dedicated to God, let him be deposed, as one who has corrupted a spouse of Christ, but if a layman let him be cut off. Notes. Ancient Epitome of Canon IV. A cleric coupled to a spouse of God shall be deposed. In the case of a layman he shall be cut off. This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars II., Causa XXVII., Q. I., c. vj. A layman ravishing a nun, by …
Philip Schaff—The Seven Ecumenical Councils

Luther --A Stone on the Cairn
'For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37. But He, whom God raised again, saw no corruption.'--ACTS xiii. 36, 37. I take these words as a motto rather than as a text. You will have anticipated the use which I purpose to make of them in connection with the Luther Commemoration. They set before us, in clear sharp contrast, the distinction between the limited, transient work of the servants and the unbounded, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Postscript. Meaning Op the Word Regeneration.
To what I have said in the conclusion of the first discourse concerning the proper import of the word Regeneration, I beg leave to add the following remarks for the farther satisfaction of some worthy persons, who think it may be convenient to state the matter a little more particularly. I ACKNOWLEDGE that many learned and pious divines have taught and contended, that Regeneration does, in the strictest propriety of speech, signify Baptism--so that no unbaptized person, how well disposed soever, …
Philip Doddridge—Practical Discourses on Regeneration

Salvation.
Salvation is the song that was to be sung by the redeemed in that day. "Behold now is the day." Our salvation has come. "Glory to God in the highest, and on earth, peace, good will toward men." Salvation means deliverance. A prophecy concerning the Christ--our salvation--says: "He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61:1. Christ our Savior came to deliver us from the prison-house of sin. In the …
Charles Ebert Orr—The Gospel Day

For He Himself Also, with an Eye to the Like Necessities of Saints...
16. For he himself also, with an eye to the like necessities of saints, who, although they obey his precepts, "that with silence they work and eat their own bread," may yet from many causes stand in need of somewhat by way of supplement to the like sustenance, therefore, after he had thus said, teaching and premonishing, "Now them which are such we command and beseech in our Lord Jesus Christ, that with silence they work and eat their own bread;" [2521] yet, lest they which had whereof they might …
St. Augustine—Of the Work of Monks.

Whether Grace and virtues are Bestowed on Man by Baptism?
Objection 1: It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above ([4464]Q[62], A[1], ad 1), the sacraments of the New Law "effect what they signify." But the baptismal cleansing signifies the cleansing of the soul from guilt, and not the fashioning of the soul with grace and virtues. Therefore it seems that grace and virtues are not bestowed on man by Baptism. Objection 2: Further, one does not need to receive what one has already acquired. But some approach …
Saint Thomas Aquinas—Summa Theologica

Whether Faith is Required of Necessity in the Minister of a Sacrament?
Objection 1: It seems that faith is required of necessity in the minister of a sacrament. For, as stated above [4401](A[8]), the intention of the minister is necessary for the validity of a sacrament. But "faith directs in intention" as Augustine says against Julian (In Psalm xxxi, cf. Contra Julian iv). Therefore, if the minister is without the true faith, the sacrament is invalid. Objection 2: Further, if a minister of the Church has not the true faith, it seems that he is a heretic. But heretics, …
Saint Thomas Aquinas—Summa Theologica

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