The apostle begins with the most important class in the Church - those who are the leaders of the young. Their characteristic deportment is to be fourfold.

I. SOBRIETY.

1. This habit of mind is contrasted with the thoughtlessness and levity of youth.

2. It is combined with

(1) watchfulness (1 Thessalonians 5:6) and

(2) prayer (1 Peter 4:7).

3. There are lofty motives to sobriety. (1 Peter 4:7; 1 Peter 5:8.)

II. GRAVITY, in the sense of a dignified deportment.

1. Old men ought not to lend themselves to the levity and flippancy of the young.

2. If they are grave in speech and gait, they will have more weight in the community. There must be no undue excitability.

III. TEMPERANCE, OR SELF-RESTRAINT.

1. The aged ought to show an example of self-government in regard to the passions, the appetites, and the will. The pleasures of sense ought not to allure them, or the love of the world to carry them away.

IV. SOUNDNESS IN FAITH, LOVE, AND PATIENCE. Here is the trilogy of graces once more, only that patience takes the place of hope, to which it is nearly allied.

1. There is to be a healthy action of these graces in old age. As if in contrast with the diseases, weakness, and age of the body. The aged have seen their best days, and they ought to reconcile the decay of nature with the increase of grace, so as to make human life to its extreme limit resplendent with beauty and truth.

2. Each of the graces has its appropriate place in the character of the aged.

(1) Faith. It is the subjective condition of it. The old have their hopes sustained by faith; their hearts are cheered by faith; they remain steadfast through faith. It must be at once the principle of their worship, their piety, and their endurance.

(2) Love. The old are apt to become contracted and cold in their sympathies. But Christian love keeps the heart young and tender and sincere, and the old illustrate its power in growing tolerance, wisdom, and kindliness.

(3) Patience. They have to bear with many infirmities of body, with declining faculties, with growing decrepitude. But Christian patience must be more than a dull acquiescence with the inevitable; it must be a cheerful acceptance of suffering, that patience may have her perfect work in the closing days of life. - T.C.

I. SINS TO BE AVOIDED.

1. Indulgence in wine.

2. Irreverence.

3. Folly, "Temperate" here is really prudent, sound minded.

II. VIRTUES TO BE CHERISHED.

1. Stability.

2. Love.

3. Patience.

(F. Wagstaff.)

Our apostle exempteth not old men from being subject to the doctrine of God because of their age, but rather sendeth them first to school, notwithstanding all that knowledge and experience which they might pretend (1 John 2:13). For God's school is as well for old as for young, in which men are not only to be initiated in the principles of religion, but also to be led forward unto perfection of wisdom; and seeing no man can attain in this life unto perfection, therefore every man is still to press forward, and to wax old daily learning something. And there is great reason that as old men must first be instructed by Titus, so they should be the first in learning their duty.

1. First, in regard of example, for their presidence prevaileth much, and would be a great inducement to the younger, who need all encouragements in the ways of God, which example not being generally given by oar elder men, besides that they entangle themselves in the sins of the younger, we cannot marvel at the licentiousness of our youth.

2. The honour of their age, yea, the ornament and crown of their years, is to be sound in the ways of righteousness, that is, in a life led holily and justly, which two can never be found but in a heart submitted to the Word of God, the rule of both.

3. Whereas old men are delighted with relations of idle antiquities, and things formerly passed as long as they can recall, the Holy Ghost recalleth them from such unfruitful spending of their time, and showeth them that Christ and His doctrine, both of them being from the beginning, are most ancient, and consequently the knowledge and remembrance of Him is a matter best beseeming them; to have their senses and tongues exercised herein should be the delight of their age; to be conversant in the holy exercises which witness of Him should be their chief business, as old Hannah went not out of the Temple, and old Simeon waited there to see his salvation.

4. Their time by the course of nature cannot be long to fit themselves to heaven, and therefore they had not need slack any opportunity which might hasten them thither.

(T. Taylor, D. D.)

Sobriety in all things is the peculiar character befitting age. Hasty, impulsive, intemperate speech, frivolous gaiety, thoughtless indulgence, are hateful in the old. The Christian elders should at least aim to possess the virtue without which hoary hair would be a disgrace rather than a crown of glory. They are not only to be "sober," but "grave and discreet," terms which nobly pourtray and illustrate the highest characteristics and the truest consecration of age,

Age should fly concourse, cover in retreat

Defects of judgment, and the will subdue;

Walk thoughtful on the silent, solemn shore

Of the vast ocean it must sail so soon.Healthy, or sound, must they be "in respect to their faith, love, and patient endurance." The apostle, in his earliest Epistle (1 Thessalonians 1:3), congratulated that Church on "work" of theirs which originated in "faith," on "labour unto weariness" which was dictated by "love," and on "patient endurance" which was born of Christian "hope." In writing to the Corinthians (1 Corinthians 13:13), he says, "Now abideth faith, hope, love." The Lord, from His throne of glory, addressed the Ephesian Church (Revelation 2:2) thus: "I know thy works, thy labour unto weariness, and thy patient endurance." The passages throw light upon each other. Occasionally "hope," the child of faith, the source of patience, the secret of peace, and the wellspring of joy, is substituted by the apostle for one or other of the emotions with which it is so closely associated, either as antecedent or consequent. But, making allowance for this characteristic touch, it is profoundly interesting to trace in this — one of the latest of the Pauline Epistles — the vibration of a note struck by him in his earliest; an argument of no small weight in determining the authenticity of the Pastoral Epistles. Paul would have Titus cultivate among the aged men of Crete the root principles out of which all holy living proceeds. The peculiarity of the Pastoral Epistles — reference, i.e., to the being "sound" or "healthy" in these respects — suggests the possibility that "faith" may be under mined or perverted; that "love" may become irregular, sentimental, partisan, or hysterical; and that "patience" may degenerate into listlessness, obstinacy, or stoicism, if it be not fed at the fountains of Christian "hope." Does not the reference here to the causes and sources of holy living, rather than to those effects of them on which he had enlarged when writing to the Thessalonians (1 Thessalonians 1:3), suggest to us that the longer St. Paul lived, he more and more acquired the habit of putting confidence in Christian principles and "sound" motives?

(H. R. Reynolds, D. D.)

He that hath received much must bring forth much fruit, as the servant that had five talents committed unto him gained five other talents. So old men must be grave and sober, and carry a majesty in their countenance, that they may after a sort resemble the majesty of God. As gravity and sobriety agreeth to every age, so most especially to the elder age, contrary to which is lightness, lasciviousness, and waywardness, which make them not honourable, but odious, not to be reverenced, but to be despised in the eyes of the younger sort. Let them adorn their years with those virtues which the apostle nameth. If they be careful to express these things which become wholesome doctrine, they shall manifestly show that their living so in the world hath not been in vain; but honour is not seemly for a fool. The wise man saith, "The beauty of the young men is their strength, and the glory of the aged is the greyheaded," that is, wisdom, counsel, experience, whereby they are more adorned than the young man is beautified by his bodily strength. For the ornaments of the mind are to be preferred before the properties of the body. Again, they must be examples of a godly life and holy conversation, that youth may stand in fear to commit any indecent and unseemly thing in their presence. Thus Job saith of himself (chap 29), "When I went out of the gate, the young men saw me, and hid themselves." But when the elder sort are ringleaders and examples of an evil and corrupt life, there is more gravity on their heads than piety in their hearts; in their white hairs than in their behaviour; and so the crown of honour is taken from them, and they are justly condemned, despised, and reproached of those of whom they should be honoured. For we may see old men so hardened in wickedness, that if a man would find whole heaps of wickedness, he need seek no farther but to them. We are all to honour the grey head and to magnify old age, for (as Solomon saith) "Age is a crown of glory when it is found in the way of righteousness," whereby he meaneth that old age, seasoned with a godly life and upright, bringeth with it as great glory as a crown on the head and a sceptre in the hand doth unto a king, and therefore such old men are greatly to be reverenced and highly to be esteemed. But many, except they should be honoured for their ignorance, superstition, frowardness, maliciousness, waywardness, covetousness, drunkenness, licentiousness, and self-will, there is nothing else to be found in them, to be learned of them, to be gathered from them. By these foul enormities they bring themselves into contempt, and bring shame and reproach upon their own heads, so that no man defameth and dishonoureth them so much as themselves. Surely, if young men misbehave and misgovern themselves, they are not to be excused, but to be reproved, because they ought to order their lives aright, and remember their Creator in the days of their youth, and not deserve to be evil spoken or reported of; but old folks are doubly worthy of the shame that men do them, if they be not honoured for their virtues. They should learn by their long life and old age to grow in the knowledge of God and His Son Jesus Christ, to hate sin, to delight in righteousness, and daily to die unto the world.

(W. Attersoll.)

One of the uses of the aged is to keep our theology sweet. I should be very much afraid for evangelical doctrine if there were none but young men in the Church. Youth loves to speculate. Old age loves to rest in ascertained realities. Youth is destructive. You have seen a boy when he has got a gun. He goes popping at everything — sparrows, cats, barn doors. He can hardly resist levelling even at his own father. So, when a young man becomes conscious of the possession of reason, he is for exercising it upon everything. Nothing is so sacred as to be beyond the reach of this destructive weapon, and truths are often in danger of being swept away along with the falsities. But, on the other hand, old age is proverbially conservative, and so the needful counteractive is supplied. A man may have gone very wide in his young days, but, as a rule, he comes round again to the old starting point — comes home to the old centre when he is verging upon threescore years and ten. A soul that is consciously on the brink of eternity cannot do with the shallow fallacies that once passed muster as excellent substitutes for the old faith. It finds that, after all, the old gospel is the thing it wants. The late learned Dr. Duncan said to a student, "I do not forbid you to speculate. I like speculation. I have speculated a great deal during my life, but now that I am turning an old man, I am in love with the facts." Then he added in a quasi-humorous tone, "Now that I'm an auld man, I have just come back to the theology of the old wives and the bairns. I like that." This is a useful element in the Church. Thank God for the aged and for their tenacious grasp of the essential verities of the gospel.

(J. Halsey.)

An old river without water quencheth not our thirst. An old friend that hath lost his honesty is worse than an old picture that hath lost its colour. Old wine no man commends; when it is turned to vinegar, let them take it that like it. An old house is no safe harbour when it is ready to fall on the inhabiter's head. An old man that hath lost his experience is like a boulter; much good flour hath gone through it, but there is nothing left in it but bran.

(T. Adams.)

Notice the frequent occurrence of a single epithet which may almost be said to characterise Christian behaviour, as St. Paul, in his later days, came to conceive of it. The repetition of the word I mean is veiled from readers of the Authorised Version by variations in the rendering of it. In one form or another it really occurs in these verses four times. First, old men are to be "temperate": that is its first occurrence. Then, elderly females are to teach the young wives to be "sober," another use of the same word. Next, the younger women are to be "discreet," the same word. Finally, it is the solitary requirement for young men that they be "sober minded," where once more the same word is retained. What is this moral quality which Paul felt it to be so necessary to enforce upon every age and on both sexes? It denotes that moral health which results from a complete mastery over the passions and desires, "so that," in Archbishop Trench's words, "they receive no further allowance than that which the law and the right reason admit and approve." Self-control would probably come as near the idea as any single word we can employ. But it includes such moral sanity or wisdom of character as is only to be attained through the habitual control of the reason over loose, illicit, or excessive desires of every kind. It is by no means to be wondered at that St. Paul should have laid much emphasis on this virtue. Heathen society in its later periods was remarkable for the weakening of self-control. Self-indulgence became at once its danger and its disgrace. When religion came to be thoroughly divorced from ethics, no curb remained strong enough to restrain the bulk of men either from angry passion or from sensual gratification. Against this tendency of the later classical period philosophers and moralists were never weary of inveighing. The very word which St. Paul here uses was with them the technical name for a cardinal virtue, the praises of which, as "the fairest of the gifts of the gods," they were always sounding. But the foolish excess which heathen religion had failed to check defied heathen philosophy too. The time had come for Christianity to try its hand. The task was a hard one. I have no doubt Paul beheld with anxiety the growing inroads which, before his death, the loose and reckless habits of his age had begun to make even upon those little sheltered companies that had sought a new refuge beneath the Cross. In these latest writings he reiterates the warning to be sober minded with no less urgency than Plato or Aristotle. We may well thank God that he based the admonition on more prevailing pleas. It took a long time for Christianity to lay the foundations of a manlier and purer society; but it did so in the end. The old civilisation was past remedy and perished. Into the new, which should take its place, the gospel inspired a nobler temper. The restored authority of Divine law and the awful sense of the evil of sin, which were the Church's inheritance from Judaism, the value of personal purity which it learned at the Cross, the new conception of sanctity which Christ created, the hopes and dreads of the hereafter: these things trained our modern nations in their youth to a reverential sobriety of character, an awe for what is holy, and a temperate enjoyment of sensual delights, such as had utterly disappeared from the Greco-Roman world. It is for us to take heed, lest, amid the growth of wealth, the cheapening of luxuries, and the revolt against restraining authority which distinguish our own age, we should forfeit, before we are aware of it, some of that chastened decorous simplicity and manly self-control which lies so near the base of a noble Christian character, and which has been one of the gospel's choicest gifts to human society.

(J. O. Dykes, D. D.)

Paul, TitusCreteAged, Bid, Charity, Controlled, Dignified, Discreet, Elder, Endurance, Exhort, Faith, Grave, Love, Mind, Minded, Older, Patience, Perseverance, Quiet, Respect, Robust, Self, Sensible, Serious, Simple, Sober, Sober-minded, Steadfastness, Tastes, Temperate, Wise, Worthy1. Directions given unto Titus both for his doctrine and life.
10. Of the duty of servants, and in general of all Christians.

Titus 2:2

     2060   Christ, patience of
     5714   men
     5726   old age, attainment
     8020   faith
     8292   love
     8339   self-control
     8340   self-respect
     8369   worthiness
     8418   endurance
     8471   respect, for human beings

Titus 2:1-5

     5707   male and female

Titus 2:1-10

     5217   authority, in church
     7797   teaching
     8235   doctrine, nature of

Titus 2:1-14

     5965   temperament

Titus 2:1-15

     7756   preaching, content

Titus 2:2-3

     8337   reverence, and behaviour

Titus 2:2-5

     5725   old age

Titus 2:2-8

     8307   moderation

October 19. "Denying Ungodliness" (Titus ii. 12).
"Denying ungodliness" (Titus ii. 12). Let us say, "No," to the flesh, the world and the love of self, and learn that holy self-denial in which consists so much of the life of obedience. Make no provision for the flesh; give no recognition to your lower life. Say "No" to everything earthly and selfish. How very much of the life of faith consists in simply denying ourselves. We begin with one great "Yes," to God, and then we conclude with an eternal "No," to ourselves, the world, the flesh and the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

God's True Treasure in Man
'The Lord's portion is His people; Jacob is the lot of His inheritance.'--DEUT, xxxii.9. 'Jesus Christ (Who) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.'--TITUS ii. 14. I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously …
Alexander Maclaren—Expositions of Holy Scripture

Good Works
"Zealous of good works." There are some who hear us preach high doctrine, and constantly declare that we are saved by grace through faith, and that not of ourselves, it is the gift of God, who, therefore, suppose that we cannot preach good works, and that we could not preach a good sermon of exhortation to Christians, to live in holiness. Well, we will not say that we can preach a good sermon, but we will say that we will try and preach one as to that matter that shall be as good as theirs, and as …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Christ's Marvellous Giving
"Who gave himself for us."--Titus 2:14. WE have once more, you see, the old subject. We still have to tell the story of the love of God towards man in the person of his only begotten Son, Jesus Christ. When you come to your table you find a variety there. Sometimes there is one dish upon it, and sometimes another; but you are never at all surprised to find the bread there every time, and, perhaps, we might add that there would be a deficiency if there were not salt there every time too. So there …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

Holiness
Holiness an attribute of God. "Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?"--Ex. 15:11. "And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whol …
J. W. Byers—Sanctification

The Doctrine Adorned
But shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.' (Titus ii. 10.) Those of us who are specially interested in this great work often seek for plans by which the knowledge and enjoyment of a Full Salvation may be extended. I think I have found a good plan for helping the Kingdom forward, and I see it in this little sentence which Paul wrote to Titus: 'That they may adorn the doctrine of God our Saviour in all things'. When I say that is a plan for …
T. H. Howard—Standards of Life and Service

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

The Gospel of John
As we turn to the fourth Gospel we come to entirely different ground from that which we have traversed in the other three. True, the period of time which is covered by it, is the same as in the others; true, that some of the incidents that have already been looked at will here come before us again; and true it is that he who has occupied the central position in the narratives of the first three Evangelists, is the same One that is made preeminent by John; but otherwise, everything here is entirely …
Arthur W. Pink—Why Four Gospels?

External Form of the New Testament.
1. The writings of the New Testament fall into three main divisions; the historical, the epistolary, and the prophetical, the latter including only the Apocalypse. This distinction is not to be understood in an absolute sense; since, as every reader knows, there are prophetical passages in the historical books, and both historical and prophetical in the epistles; but it gives with accuracy the general character of each division. In outward form the Apocalypse is epistolary, being addressed, …
E. P. Barrows—Companion to the Bible

Whether Drink is the Matter of Sobriety?
Objection 1: It would seem that drink is not the matter proper to sobriety. For it is written (Rom. 12:3): "Not to be more wise than it behooveth to be wise, but to be wise unto sobriety." Therefore sobriety is also about wisdom, and not only about drink. Objection 2: Further, concerning the wisdom of God, it is written (Wis. 8:7) that "she teacheth sobriety [Douay: 'temperance'], and prudence, and justice, and fortitude," where sobriety stands for temperance. Now temperance is not only about drink, …
Saint Thomas Aquinas—Summa Theologica

Whether Priests Alone have the Keys?
Objection 1: It would seem that not only priests have the keys. For Isidore says (Etym. vii, 12) that the "doorkeepers have to tell the good from the bad, so as to admit the good and keep out the bad." Now this is the definition of the keys, as appears from what has been said ([4874]Q[17], A[2]). Therefore not only priests but even doorkeepers have the keys. Objection 2: Further, the keys are conferred on priests when by being anointed they receive power from God. But kings of Christian peoples also …
Saint Thomas Aquinas—Summa Theologica

Whether one who is under Another's Power Can Give Alms?
Objection 1: It would seem that one who is under another's power can give alms. For religious are under the power of their prelates to whom they have vowed obedience. Now if it were unlawful for them to give alms, they would lose by entering the state of religion, for as Ambrose [*The quotation is from the works of Ambrosiaster. Cf. Index to ecclesiastical authorities quoted by St. Thomas] says on 1 Tim. 4:8: "'Dutifulness [Douay: 'godliness'] is profitable to all things': The sum total of the Christian …
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Made Known to All?
Objection 1: It would seem that Christ's birth should have been made known to all. Because fulfilment should correspond to promise. Now, the promise of Christ's coming is thus expressed (Ps. 49:3): "God shall come manifestly. But He came by His birth in the flesh." Therefore it seems that His birth should have been made known to the whole world. Objection 2: Further, it is written (1 Tim. 1:15): "Christ came into this world to save sinners." But this is not effected save in as far as the grace of …
Saint Thomas Aquinas—Summa Theologica

Whether Goodness of Life is Required of those who Receive Orders?
Objection 1: It would seem that goodness of life is not required of those who receive Orders. For by Orders a man is ordained to the dispensation of the sacraments. But the sacraments can be administered by good and wicked. Therefore goodness of life is not requisite. Objection 2: Further, the service of God in the sacraments is no greater than service offered to Him in the body. Now our Lord did not cast aside the sinful and notorious woman from rendering Him a bodily service (Lk. 7). Therefore …
Saint Thomas Aquinas—Summa Theologica

Whether Sobriety is More Requisite in Persons of Greater Standing?
Objection 1: It would seem that sobriety is more requisite in persons of greater standing. For old age gives a man a certain standing; wherefore honor and reverence are due to the old, according to Lev. 19:32, "Rise up before the hoary head, and honor the person of the aged man." Now the Apostle declares that old men especially should be exhorted to sobriety, according to Titus 2:2, "That the aged man be sober." Therefore sobriety is most requisite in persons of standing. Objection 2: Further, a …
Saint Thomas Aquinas—Summa Theologica

Just as I Am. L. M.
So let our lips and lives express The holy gospel we profess; So let our works and virtues shine To prove the doctrine all divine. 2 Thus shall we best proclaim abroad The honors of our Savior God; When his salvation reigns within, And grace subdues the power of sin. 3 Religion bears our spirits up, While we expect that blessed hope,-- The bright appearance of the Lord; And faith stands leaning on his word. Isaac Watts, 1709. …
Edmund S. Lorenz—The Otterbein Hymnal

Holiness and Grace. Titus 2:10-13.
Holiness and grace. Titus 2:10-13. O let our lips and lives express The holy gospel we profess; So let our works and virtues shine, To prove the doctrine all divine. Thus shall we best proclaim abroad The honors of our Savior God; When the salvation reigns within, And grace subdues the power of sin. Our flesh and sense must be denied, Passion and envy, lust and pride; While justice, temp'rance, truth, and love, Our inward piety approve. Religion bears our spirits up, While we expect that blessed …
Isaac Watts—The Psalms and Hymns of Isaac Watts

Our Hope is not Death.
Of all the extravagant and absurd interpretations of Scripture which have found a place among sober expositors is the belief that Death is the Hope which God has set before the believer. How it ever came to find acceptance it is difficult to say. It is true that there are a number of passages which speak of the Lord returning suddenly and unexpectedly, but to make the words "At such an hour as ye think not the Son of man cometh" and "Behold I come as a thief in the night" mean that death may steal …
Arthur W. Pink—The Redeemer's Return

Our Hope is the Personal Return of Our Redeemer.
"Jesus Christ our hope" (1 Tim. 1:1). Jesus Christ is the believer's "all in all" (Col. 3:11). He is "our peace" (Eph. 2:14). He is "our life" (Col. 3:14). He is "made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). And, we repeat, He is "our Hope." But hope always looks forward. Hope has to do with the future. "We are saved in hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do …
Arthur W. Pink—The Redeemer's Return

The Blessedness of Our Hope.
It is both interesting and profitable to notice the several adjectives which are used in connection with the believer's Hope. In 2 Thess. 2:16 it is termed a "good hope." In Heb. 6:19 it is described as a hope "both sure and steadfast." In 1 Pet. 1:3 it is denominated "a living hope." In Eph. 4:4 it is styled the "one hope" of our calling. While in Titus 2:13 it is spoken of as blessed hope." The blessedness of our Hope is that which is now particularly to engage our attention. In what respects is …
Arthur W. Pink—The Redeemer's Return

The Hope of the Redeemer's Return
In 1 Cor. 13:13 we learn there are three cardinal Christian graces namely, faith, hope, and love. Concerning the first and third of these, believers, generally, are well informed, but regarding the second, many of the Lord's people have the vaguest conceptions. When Christians are questioned upon the subject of Faith they are, for the most part, able to answer promptly and intelligently; but interrogate the average church-member about the believer's Hope, and his replies are indistinct and uncertain. …
Arthur W. Pink—The Redeemer's Return

If any one Shall Teach a Slave, under Pretext of Piety...
If any one shall teach a slave, under pretext of piety, to despise his master and to run away from his service, and not to serve his own master with good-will and all honour, let him be anathema. Notes. Ancient Epitome of Canon III. Anathema to him who persuades a slave to leave his master under pretence of religion. Van Espen. This canon is framed in accordance with the doctrine of the Apostle, in I. Timothy, chapter six, verse 1. "Let as many servants as are under the yoke count their own masters …
Philip Schaff—The Seven Ecumenical Councils

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." It is one of the greatest mysteries in a Christian's practice, to join these two together, which the gospel hath conjoined,--justification and sanctification, and to place them in their due order. There is much miscarrying in both these, if they are either separated or misplaced. But the truth is, they cannot really be, except they be jointly. Yet, often it falls out, that in men's apprehensions and endeavours, they are disjoined. …
Hugh Binning—The Works of the Rev. Hugh Binning

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