But hath in due times manifested tits Word through preaching... according to the commandment of God our Savior. The entire dispensation of Divine mercy from the earliest ages is a manifestations, or a "showing forth." This takes place in God's own way and in God's own time. We who are Christians now wait for "the manifestation of the sons of God."

I. THERE IS ALWAYS A DUE TIME. The clock of time is set to the order of Divine events. Generations give place to the age, and the age to the day, and the day to the hour. "Father, the hour is come." This was the fullness of time. Then the Romans had prepared the roads for the ambassadors of Christ to travel; and the Greeks had provided a perfect language for the written record of the revelation; and the dispersed Jews had circulated the Old Testament Scriptures, and had settled in foreign lands and planted synagogues; and Philosophy had confessed her failures in the opinion of her leaders, that there must be a Divine Deliverer, if deliverance comes at all; so that when men by wisdom knew not God, it pleased God in such a fullness of time to send forth his Son.

II. THERE WILL ALWAYS BE THE PREACHER. Truth, like the gospel, needs a loving heart and a living voice and a living experience to utter its sweet enchantments. It has pleased God by the foolishness of preaching to save such as believe. That is to say, what the world calls foolishness. But men will always listen to and love the human voice when charged with truth and tenderness and pity. The press is doing a noble work, but it will not supplant the pulpit. Style changes, and methods change; but God "fashioneth their hearts alike." Dickens spoke his own works, and thousands flocked to hear. Carlyle and Emerson both acknowledge the mighty and immortal power of speech. A preaching which has intellect, conscience, and heart in it, and which is filled with the Spirit of Christ and the cross, will never become effete. It is God's own way, and his ways are higher than our ways. - W.M.S.

I. A TIMELY REVELATION — the purpose of salvation through Christ Jesus.

II. A SACRED TRUST — to preach the unsearchable riches of Christ.

III. A DIVINE COMMISSION — to preach "according to the commandment of God."

(F. Wagstaff.)

I. That salvation is more clearly revealed than in former ages appeareth in that all the time of the law was but the infancy and nonage of the Church, which then was as a child under tutors and governors; and as a child was initiated in rudiments and elements of Christian religion, and endued with a small measure of knowledge and faith, because the time was not come wherein the mysteries of Christ were unfolded.

II. The Lord (who doth not only by His wisdom order His greatest works, but every circumstance of them) effecteth all His promises and purposes in the due season of them.

III. The manifestation of salvation is to be sought for in the preaching of the Word. Which point is plain, in that the preaching of the Word is an ordinance of God.

1. To make Christ known, in whose name alone salvation is to be had.

2. To beget and confirm faith in the heart, by which alone, as by an hand, we apprehend and apply Him with His merits to our salvation.

(T. Taylor, D. D.)

I. THE MANIFESTATION OF GOD'S WORD. This was gradually made to men — to all nations, both Jews and Gentiles — in general, and to particular places.

II. THE INSTRUMENTALITY EMPLOYED FOR THAT MANIFESTATION. We should imitate the simplicity, zeal and affection displayed in the apostle's preaching.

(W. Lucy.)

An American gentleman once went to hear Whitefield for the first lime, in consequence of the report he heard of his preaching powers. The day was rainy, the congregation comparatively thin, and the beginning of the sermon rather heavy. Our American friend began to say to himself, "This man is no great wonder, after all." He looked round, and saw the congregation as little interested as himself. One old man in front of the pulpit had fallen asleep. But all at once Whitefield stopped short. His countenance changed. And then he suddenly broke forth in an altered tone: "If I had come to speak to you in my own name, you might well rest your elbows on your knees, and your heads on your hands, and sleep; and once in a while look up, and say, What is this babbler talking of? But I have not come to you in my own name. No! I have come to you in the name of the Lord of Hosts" (here he brought down his hand and foot with a force that made the building ring), "and I must, and will be heard." The congregation started. The old man woke up at once. "Ay, ay!" cried Whitefield, fixing his eyes on him, "I have waked you up, have I? I meant to do it. I am not come here to preach to stocks and stones. I have come to you in the name of the Lord God of Bests, and I must, and will, have an audience." The hearers were stripped of their apathy at once. Every word of the sermon was attended to. And the American gentleman never forgot it.

(J. G. Ryle.)

Frederick the Great was once in company with a number of French wits, and there was a brave Scotchman also at the table, who was the ambassador of England. Frederick the Great was then contemplating a war, in which he would be dependent upon English subsidies, and by and by the ambassador, as he listened to the king and these French wits making fun of religion, and speaking of its certain and sudden decay, said, "By the help of God England will stand by Prussia in the war." Frederick turned round and said, rather sneeringly, "By the help of God! I did not know that you bad an ally of that name." But the Scotchman turned round to the king, and said, "May it please your majesty, that is the only ally England has to whom England does not send subsidies." Now, let me say, that we as a Christian Church and as a missionary society have an ally of that name. Our ally is the Lord of Hosts, and it is because His name has been upon our banners that we have succeeded in the past.

(T. H. Hunt.)

I. Every minister called by God IS ONE OF CHRIST'S COMMITTEES, unto whom He betrusteth now after His departure the care and oversight of His spouse, who is dearer unto Him than His own life, appeareth in that they are called stewards of this great house, having received the keys to open the kingdom of heaven, and to distribute to the necessity of their fellow servants; chosen vessels, as Paul, not to contain, but to carry the pearl and the treasure of the kingdom; feeders, as Peter, husband men, to whom the vineyard is let out till His return.

1. The honour of a minister is faithfulness in the diligent and careful discharging himself of that trust committed unto him; the principal part of which repose standeth in the faithful dispensing of Christ's legacies to His Church, according to His own testament; which as it is his duty enjoined (1 Corinthians 4:2), so is it his crown, his joy, his glory, that by his faithful pains he hath procured the welfare of his people, and bringeth with it a great recompense of reward; for if he that showeth himself a good and faithful servant in little things, shall be ruler over much; what may he expect that is faithful in the greatest?

2. The ministry is no calling of ease, but a matter of great charge; nor contemptible, as many contemptuous persons think it too base a calling for their children; but honourable, near unto God, a calling committing unto men great matters, which not only the angels themselves have dispensed sundry times, but even the Lord of the angels, Jesus Christ Himself, all the while lie ministered upon earth; the honour of which calling is such, as those who are employed in the duties of it, are called not only angels, but coworkers with Christ in the salvation of men.

II. Whosoever would find comfort in themselves, or clear and justify their callings to others, or do good in that place of the body wherein they are set, MUST BE ABLE TO PROVE THAT THEY ARE NOT INTRUDERS, BUT PRESSED BY THIS CALLING AND COMMANDMENT OF GOD: that as Paul performed every duty in the Church by virtue of his extraordinary calling, so they by virtue of their ordinary. For can any man think that a small advantage to himself, which our apostle doth so dwell upon in his own person, and that in every epistle, making his calling known to be committed unto him, not of men, nor by men, but by Jesus Christ? (See Galatians 1:1; Galatians 2:7; Ephesians 3:2; 1 Thessalonians 2:4)

1. Let no man presume to take upon him any office in the Church uncalled; no man taketh this honour to himself. Christ Himself must he appointed of His Father.

2. Let none content himself with the calling of man separated from God's calling; for this was the guise of the false apostles against whom our apostle opposeth himself and calling almost everywhere, who were called of men, but not of God.

3. In all other callings let men be assured they have God's warrant, both in the lawfulness of the callings themselves, and in their holy exercise of them; passing through them daily in the exercise of faith and repentance, not forgetting daily to sanctify them by the Word and prayer.

III. MINISTERS MAY AND OUGHT TO BE MORE OR LESS IN THE COMMENDATION OF THEIR CALLING, as the nature and necessity of the people to whom they write or speak do require.

1. As the apostle here magnifieth his authority in that he is a servant of God.

2. An apostle of Jesus Christ,

3. That he received his apostleship by commission and commandment of Christ Himself; and

4. All this while hath by sundry other arguments amplified the excellency of his calling: the reason of all which is not so much to persuade Titus, who was before sufficiently persuaded of it; but partly for the Cretians' sake, that they might the rather entertain this doctrine so commended in the person of the bringer; and partly because many in this isle lifted up themselves against him and Titus, as men thrusting in their sickles into other men's fields too busily; or else if they had a calling, yet taking too much upon them, both in correcting disorders and establishing such novelties among them as best liked them; so as here being to deal against false apostles, perverse people, and erroneous doctrines he is more prolix and lofty in his title; otherwise, where he met not with such strong opposition, he is more sparing in his titles, as in the Epistles to the Colossians, Thessalonians, etc.

(T. Taylor, D. D.)

Cretians, Paul, TitusCreteAppointed, Charge, Clear, Clearly, Command, Commandment, Committed, Due, Entrusted, Intrusted, Manifested, Message, News, Order, Preacher, Preaching, Proclamation, Proper, Revealed, Savior, Saviour, Season, Seasons, Wherewith1. 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 1:3

     4903   time
     5556   stewardship
     7755   preaching, importance
     8405   commands, in NT

Titus 1:1-4

     5328   greeting

Titus 1:2-3

     5195   veil
     9122   eternity, and God

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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