Titus 2:11

Tit 2:9 , Tit 2:10 . What the Gospel of the grace of God teaches all men, Tit 2:11 , Tit 2:12 . The glorious prospect held out by it; salvation from all sin, and final glory, Tit 2:13-15 . Verse 1 But speak thou the things - This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand. Verse 2 That the aged men be sober - It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense. For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit. "A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad." Verse 3 The aged women likewise - I believe elderly women are meant, and not deaconesses. That they be in behavior - Εν καταστηματι ἱεροπρεπεις· That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within. Not false accusers - Μη διαβολους· Not devils; we have had the same expression applied in the same way, 1Tim 3:11 (note). Not given to much wine - Μη οινῳ πολλῳ δεδουλωμενας· Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, Il. vi., speaking of old women, says: Χαιρει τῳ οινῳ ἡ ἡλικια αυτη· At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior aetas haec erat. It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. See the note on 1Tim 5:23 . Verse 4 That they may teach the young women to be sober - That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulae mulieris adolescentula fuerit imitata, pudica esse non possit? "How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?" To love their husbands - The duties recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them. Verse 5 Keepers at home - Οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family. That the word of God be not blasphemed - The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies. Verse 6 Young men - exhort to be sober-minded - Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end. Verse 7 In all things showing thyself a pattern - As the apostle had given directions relative to the conduct of old men, Tit 2:2 , of old women, Tit 2:3 , of young women, Tit 2:4 , and of young men, Tit 2:6 , the words περι παντα, which we translate in all things, should be rather considered in reference to the above persons, and the behavior required in them: showing thyself a pattern of good works to all these persons - being, in sobriety, gravity, temperance, what thou requirest others to be. In doctrine showing uncorruptness - Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connection, energy, and fullness. Verse 8 Sound speech - Λογον ὑγιη· Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men. He that is of the contrary part - Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell. Having no evil thing to say of you - Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of περι ὑμων, of You, περι ἡμων, of Us, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine. Verse 9 Exhort servants to be obedient - The apostle refers to those who were slaves, and the property of their masters; even these are exhorted to be obedient ιδιοις δεσποταις, to their own despots, though they had no right over them on the ground of natural justice. Please them well in all things - They were to endeavor to do this in all things, though they could not hope to succeed in every thing. Not answering again - Μη αντιλεγοντας· Not contradicting or gainsaying. This is no part of a servant's duty; a servant is hired to do his master's work, and this his master has a right to appoint. Verse 10 Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master's goods. The word signifies, not only stealing but embezzling another's property; keeping back a part of the price of any commodity sold on the master's account. In Act 5:2 , we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master's property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: - Quid domini faciant, audent cum talia Fures? "What may not masters do, when servants (thieves) are so bold?" On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: - - Tun', trium literarum homo, Me vituperas? F-u-r, etiam fur trifurcifer. "Dost thou blame me, thou man of three letters? Thou art a thief, and the most notorious of all knaves." It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession. Verse 11 The grace of God that bringeth salvation hath appeared to all men - Επεφανη γαρ ἡ χαρις του Θεου ἡ σωτηριος πασιν ανθρωποις· Literally translated, the words stand thus: For the grace of God, that which saves, hath shone forth upon all men. Or, as it is expressed in the margin of our authorized version: The grace of God, that bringeth salvation to all men, hath appeared. As God's grace signifies God's favor, any benefit received from him may be termed God's grace. In this place, and in Col 1:6 , the Gospel, which points out God's infinite mercy to the world, is termed the grace of God; for it is not only a favor of infinite worth in itself, but it announces that greatest gift of God to man, the incarnation and atoning sacrifice of Jesus Christ. Now it cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men; but it may be well said that it bringeth salvation to all men; this is its design; and it was to taste death for every man that its author came into the world. There is a beauty and energy in the word επεφανη, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Mal 4:2 , arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven. But as all the parts of the earth are not immediately illuminated, but come into the solar light successively, not only in consequence of the earth's diurnal revolution round its own axis, but in consequence of its annual revolution round its whole orbit; so this Sun of righteousness, who has shined out, is bringing every part of the habitable globe into his Divine light; that light is shining more and more to the perfect day; so that gradually and successively he is enlightening every nation, and every man; and, when his great year is filled up, every nation of the earth shall be brought into the light and heat of this unspotted, uneclipsed, and eternal Sun of righteousness and truth. Wherever the Gospel comes, it brings salvation - it offers deliverance from all sin to every soul that hears or reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of his passion and death to every soul of man. From the influences of this spiritual Sun no soul is reprobated any more than from the influences of the natural sun. In both cases, only those who wilfully shut their eyes, and hide themselves in darkness, are deprived of the gracious benefit. It is no objection to this view of the subject, that whole nations have not yet received the Divine light. When the earth and the sun were created, every part of the globe did not come immediately into the light; to effect this purpose fully there must be a complete revolution, as has been marked above, and this could not be effected till the earth had not only revolved on its own axis, but passed successively through all the signs of the zodiac. When its year was completed, and not till then, every part had its due proportion of light and heat. God may, in his infinite wisdom, have determined the times and the seasons for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light; and when the Jews are brought in with the fullness of the Gentiles, then, and not till then, can we say that the grand revolution of the important Year of the Sun of righteousness is completed. But, in the meantime, the unenlightened parts of the earth are not left in total darkness; as there was light " - ere the infant sun Was rolled together, or had tried his beams Athwart the gloom profound;" light being created, and in a certain measure dispersed, at least three whole days before the sun was formed; (for his creation was a part of the fourth day's work); so, previously to the incarnation of Christ, there was spiritual light in the world; for he diffused his beams while his orb was yet unseen. And even now, where by the preaching of his Gospel he is not yet manifested, he is that true light which enlightens every man coming into the world; so that the moral world is no more left to absolute darkness, where the Gospel is not yet preached, than the earth was the four days which preceded the creation of the sun, or those parts of the world are where the Gospel has not yet been preached. The great year is rolling on, and all the parts of the earth are coming successively, and now rapidly, into the light. The vast revolution seems to be nearly completed, and the whole world is about to be filled with the light and glory of God. A heathen poet, apparently under the inspiration of God (for God has his witnesses every where) speaks of those glorious times in words and numbers which nothing but the Spirit of God can equal. It gratifies myself to refer to them, and it will gratify my reader to find them entered here: - Ultima Cumaei venit jam carminis aetas: Magnus ab integro saeclorum nascitur ordo. - Talia saecla suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. - Aspice convexo nutantem pondere mundum, Terrasque, tractusque maris, coelumque profundum: Aspice, venturo laetentur ut omnia saeclo! The last great age, foretold by sacred rhymes, Renews its finish'd course; Saturnian times Roll round again; and mighty years, begun From their first orb, in radiant circles run. Majestic months, with swift but steady pace, Set out with him on their appointed race. - The Fates, when they their happy web have spun, Shall bless the clew, and bid it smoothly run. - See labouring nature calls thee to sustain The nodding frame of heaven and earth and main; See, to their base restored, earth, seas, and air, And joyful ages from behind appear In crowding ranks. Dryden. Hasten the time, thou God of ages! Even so. Amen. Come, Lord Jesus! Verse 12 Teaching us, that, denying, etc. - Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples - must put themselves under his tuition, and learn of him. Denying ungodliness - Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general. Worldly lusts - Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame. We should live soberly - Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God. Righteously - Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty. And godly - Ευσεβως. Just the reverse of what is implied in ungodliness. See above. In this present world - Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbor, and to ourselves. 1. We are to live soberly in respect to ourselves. 2. Righteously in respect to our neighbor. And 3. Godly, or piously, in respect to our Maker. Verse 13 Looking for that blessed hope - Expecting the grand object of our hope, eternal life. See Tit 1:2 . This is what the Gospel teaches us to expect, and what the grace of God prepares the human heart for. This is called a blessed hope; those who have it are happy in the sure prospect of that glory which shall be revealed. The glorious appearing - Και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ἡμων Ιησου Χριστου. This clause, literally translated, is as follows: And the appearing of the glory of the great God, even our Savior Jesus Christ. On this passage I must refer the reader to the Essay on the Greek Article, by H. S. Boyd, Esq., appended to the notes on the Epistle to the Ephesians, where both the structure and doctrine of this passage are explained at large. Some think that the blessed hope and glorious appearing mean the same thing; but I do not think so. The blessed hope refers simply to eternal glorification in general; the glorious appearing, to the resurrection of the body; for when Christ appears he will change this vile body, and make it like unto his Glorious Body, according to the working by which he is able even to subdue all things to himself. See Phi 3:20 , Phi 3:21 . Verse 14 Who gave himself for us - Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words λυτρωσηται and λαον περιουσιον imply. The verb λυτροω signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and περιουσιος signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonorable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works - affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honor to serve. This seems to be the allusion in the above verse. Verse 15 These things speak - That is, teach; for λαλει, speak, has the same meaning here as διδασκε, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus. And exhort - Παρακαλει· Repeat them again and again, and urge them on their attention and consciences. And rebuke - Ελεγχε· Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience. With all authority - Μετα πασης επιταγης· With all that authority with which thy office invests thee, and which thou hast received from God. Let no man despise thee - That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it. 1. Few portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practice, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view. 2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Savior, ὁ μεγας Θεος και Σωτηρ· human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. He who is the great God, higher than the highest, is our Savior; he who is our Savior is the great God; but Jesus Christ is our Savior, and Jesus Christ is here stated to be the great God. 3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state. 4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart. Introduction The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, is to be diligently enforced, Tit 3:1 , Tit 3:2 . The wretched state of man, previously to the advent of Christ, Tit 3:3 . The wonderful change which the grace of God makes, and the means which it uses to bring men to glory, Tit 3:4-7 . The necessity of a holy life, and of avoiding things which produce strifes and contentions, and are unprofitable and vain, Tit 3:8 , Tit 3:9 . How to deal with those who are heretics, Tit 3:10 , Tit 3:11 . St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos w

Rom 1:7. That bringeth salvation. Marg., to all men, hath appeared. That is, in the margin, "the grace which brings salvation to all men has been revealed." The marginal reading is most in accordance with the Greek, though it will bear either construction. If that which is in the text be adopted, it means that the plan of salvation has been revealed to all classes of men; that is, that it is announced or revealed to all the race that they may be saved. Comp. Col 1:23. If the other rendering be adopted, it means that that plan was fitted to secure the salvation of all men; that none were excluded from the offer; that provision had been made for all, and all might come and be saved. Whichever interpretation be adopted, the sense here will not be essentially varied. It is, that the gospel was adapted to man as man, and therefore might include servants as well as masters; subjects, as well as kings; the poor, as well as the rich; the ignorant, as well as the learned. See 1Timm 2:1,2; Acts 17:26. (e) "grace of God" Rom 5:15 (3) "hath appeared" "hath appeared to all men"Verse 12. Teaching us. That is the "grace of God" so teaches us; or that system of religion which is a

Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ's Redemption. ( a. d. 66.) 11 For the grace of God that bringeth salvation hath appeared to all men, 12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death. I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this, 1. They are put under the dispensation of the grace of God, so the gospel is called, Eph. iii. 2 . It is grace in respect of the spring of it—the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom. vi. 12-14 . The love of Christ constrains us not to live to self, but to him ( 2 Cor. v. 14, 15 ); without this effect, grace is received in vain. 2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers)—salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since, 3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For, 4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom. xvi. 25, 26 . The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things. 5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us, (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then, (2.) To make conscience of that which is good: To live soberly, righteously, and godly, &c. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, 1 Cor. x. 24 ; xii. 25 . The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, 1 Cor. x. 31 . Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage,—loving, fearing, and trusting in him,—depending on him, and devoting ourselves to him,—observing all those religious duties and ordinances that he has appointed,—praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all, (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luke ix. 26 . His own glory which he had before the world was; and his Father's, being the express image of his person, and as God-man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb. ix. 28 . The great God and our Saviour (or even our Saviour ) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, not kai tou Soteros, and so is kai rendered 1 Cor. xv. 24 , When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God ( 1 John v. 20 ), the mighty God ( Isa. ix. 6 ), who, being in the form of God, thought it not robbery to be equal with God, Phil. ii. 6 . In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, 1 Cor. xv. 19 . By hope is meant the thing hoped for, namely, Christ himself, who is called our hope ( 1 Tim. i. 1 ), and blessedness in and through him, even riches of glory ( Eph. i. 18 ), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, 1 Pet. i. 13 . To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! 2 Pet. iii. 11, 12 . Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, John xvii. 24 . The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it ( 1 Pet. i. 3 ), turned to serve the living God, and wait for his Son from heaven, 1 Thess. i. 9, 10 . Christians are marked by this, expecting their Master's coming ( Luke xii. 36 ), loving his appearance, 2 Tim. iv. 8 . Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb. x. 37 . [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely, II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, v. 14 . To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have, 1. The purchaser of salvation—Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God-man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was, 2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, John x. 17, 18 . So John xvii. 19 , " For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, 1 Tim. ii. 6 . Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ ( 1 Pet. i. 18, 19 ), called the blood of God ( Acts xx. 28 ), that is, of him who is God. 3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, 1 Pet. iii. 18 . He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, 2 Cor. v. 21 . Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering, 4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Acts xx. 28 . Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God-man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb. ix. 25, 26 ; x. 14 . He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon—to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death. Exhortati

The saving grace of God - So it is in its nature, tendency, and design. Hath appeared to all men - High and low.

[[This sermon is split into two parts found in verses 11-12 and 13-15]] Sermon for Christmas Eve; Titus 2:11-15 THE APPEARING OF THE GRACE OF GOD. 1 It is written in the book of Nehemiah (ch 4) that the Jews, in rebuilding Jerusalem, wrought with one hand and with the other held the sword, because of the enemy who sought to hinder the building. Paul in Titus 1:9 carries out the thought of the symbol in this teaching that a bishop, a pastor, or a preacher, should be mighty in the Holy Scriptures to instruct and admonish as well, as to resist the gainsayers. Accordingly, we are to make a twofold use of the Word of God: as both bread and weapon; for feeding and for resisting; in peace and in war. With one hand we must build, improve, teach and feed all Christendom; with the other, oppose the devil, the heretics, the world. For where the pasture is not defended, the devil will soon destroy it; he is bitterly opposed to God's Word. Let us then, God granting us his grace, so handle the Gospel that not only shall the souls of men be fed, but men shall learn to put on that Gospel as armor and fight their enemies. Thus shall it furnish both pasture and weapons. 2 The first consideration in this lesson is, Paul teaches what should be the one theme of Titus and of every other preacher, namely, Christ. The people are to be taught who Christ is, why he came and what blessings his coming brought us. V.11. “The grace of God hath appeared,” the apostle says, meaning God's grace is clearly manifest. How was it manifested? By the preaching of the apostles it was proclaimed world wide. Previous to Christ's resurrection, the grace of God was unrevealed. Christ dwelt only among the Jews and was not yet glorified. But after his ascension he gave to men the Holy Spirit. Concerning the Spirit, he before testified ( Jn 16:14 ) that the Spirit of truth, whom he should send, would glorify him. The apostle's meaning is: Christ did not come to dwell on earth for his own advantage, but for our good. Therefore he did not retain his goodness and grace within himself. After his ascension he caused them to be proclaimed in public preaching throughout the world--to all men. Nor did he permit the revelation to be made as a mere proclamation of a fact, as a rumor or a report; it was appointed to bring forth fruit in us. It is a revelation and proclamation that teaches us to deny--to reject--ungodly things, all earthly lusts, all worldly desires, and thenceforward lead a sober, righteous and godly life. 3 In the first verse, the true essence of the text, V.11. “The grace of God hath appeared, bringing salvation to all men,” Paul condemns the favors of the world and of men as pernicious, worthy of condemnation, ineffectual; and would incite in us a desire for divine grace. He teaches us to despise human favor. He who would have God's grace and favor must consider the surrender of all other grace and favor. Christ says ( Mt 10:22 ), “Ye shall be hated of all men for my name's sake.” The Psalmist says ( Ps 53:5,), “God hath scattered the bones of him that campeth against thee.” And Paul declares ( Gal 1:10 ), “If I were still pleasing men, I should not be a servant of Christ.” Where saving grace of God comes, the pernicious favor must be ignored. He who would taste the former must reject and forget the latter. 4 According to the text, this grace has appeared, is proclaimed, to all men. Christ commanded ( Mk 16:15 ) that the Gospel be preached to all creatures throughout the whole world. And Paul in many places--for instance Colossians 1:23 --says, “The Gospel, which ye heard preached in all creation under heaven.” The thought is, the Gospel was preached publicly in the hearing of all creatures, much more of all men. At first Christ preached the Gospel and only in the land of the Jews, knowledge the Holy Scriptures being confined to that nation, as Ps. 76,2 and Ps 147:19 declare. But afterward the Word was made free to all men; not confined to any particular section. Psalm 19:4 declares, “Their line is gone out through the earth, and their words to the end of the world.” This is spoken of the apostles. 5 But you may object, “Surely the words of the apostles did not, in their time, reach the end of the world; for nearly eight hundred years elapsed after the apostolic age before Germany was converted, and also recent discoveries show there are many islands and many countries where no indication of the grace of God appeared before the century.” I reply: The apostle has reference to character of the Gospel. It is a message calculated, from the nature of its inception and purpose, to go into all the world. At the time of the apostles it had already entered the greater and better part of the world. Up to that day, no message of like character was ever ordained. The Law of Moses was confined to the Jewish nation. Universal proclamation of the Gospel being for the most part accomplished at that time, and its completion being inevitable today--the Scripture phraseology makes it an accomplished fact. In the Scriptures we frequently meet with what is called “synecdoche;” that is, a figure of speech whereby a part is made to stand for the whole. For instance, it is said that Christ was three days and three nights in the grave, when the fact is he passed one entire day, two nights, and portions of two other days in that place. Mt 12:40. Again, we read ( Mt 23:37 ) of Jerusalem stoning the prophets, yet a large proportion of the inhabitants were godly people. Thus, too, the ecclesiastics are said to be avaricious, but among them are many righteous men. This way of speaking is common to all languages; especially is it found in the Holy Scriptures. 6 So the Gospel was in the apostolic day preached to all creatures; for it is a message introduced, designed and ordained to reach all creatures. To illustrate: A prince, having despatched from his residence a message and seeing it started upon the way, might say the message had gone to the appointed place even though it had not yet reached its destination. Similarly, God has sent forth his Gospel to all creatures even though it has not so far reached all. Note, the prophet says the voice of the apostles has “gone out through all the earth.” He does not say their voice has reached the entire world, but is on the way--“is gone out.” And so Paul means the Gospel is continuously preached and made manifest to all men. It is now on the way; the act is performed though the effect is not complete. FIRST EVIL--UNGODLINESS. 7 The appearing of grace, Paul says, instructs us in two things: one is described as V.12. “denying ungodliness and worldly lusts.” We must explain these terms. The Latin word “impietas,” which the apostle renders in the Greek “asebia” and which in Hebrew is “resa,” I cannot find any one German word to express. I have made it “ungoettlich wesen,” “ungodliness.” The Latin and Greek terms do not fully convey the Hebrew meaning. “Resa,” properly, is the sin of failing to honor God; that is, of not believing, trusting, fearing him, not surrendering to him, not submitting to his providence, not allowing him to be God. In this sin, those guilty of gross outward evils are deeply implicated indeed; but much more deeply involved are the wise, sainted, learned ecclesiasts who, relying upon their works, think themselves godly and so appear in the eyes of the world. In fact, all men who do not live a life committed to the pure goodness and grace of God are “impious,” ungodly, even though they be holy enough to raise the dead, or perfect in continence and all other virtues. “Graceless” or “faithless” would seem to be the proper adjective to describe them. I shall, however, use the term “ungodly.” Paul tells us that saving grace has appeared to the graceless to make them rich in grace and rich in God; in other words, to bring them to believe, trust, fear, honor, love and praise him, and thus transform ungodliness into godliness. 8 Of what use would be the appearing of saving grace were we to attempt to become godly in life through some other means? Paul here declares grace was revealed and proclaimed to the very end that we might deny ungodliness and thereafter live righteously; not through or of ourselves, but through grace. No one more disparages divine grace, and more gainsays its appearing, than do hypocrites and ungodly saints; for, unwilling to regard their own works ineffectual, sinful and faulty, they discover in themselves much good. Measuring themselves by their good intentions, they imagine they deserve great merit independently of grace. God, however, regards no work good--nor is it--unless he by his grace effects it in us. It was for the sake of accomplishing in us all many such works, and of deterring us from our own attempts, that God manifested his saving grace to men. 9 Now, the foremost evil of men is their godlessness, their unsaved state, their lack of grace. It includes first a faithless heart, and then all resultant thoughts, words, works and conduct in general. Left to himself, the individual's inner life and outward conduct are guided only by his natural abilities and human reason. In these his beauty and brilliance sometimes outshine the real saints. But he seeks merely his own interest. He is unable to honor God in life and conduct, even though he does command greater praise and glory in the exercise of reason than do the true saints of frequent Scripture mention. So worldwide and so deeply subtle an evil is this godless, graceless conduct, it withholds from the individual the power to perceive the evil of his way, to believe he errs, even when his error is held up to him. The prophet ( Ps 32:2 ) looks upon this blindness as not that of reason, or of the world, or of the flesh, but as a spiritual deception, leading astray not only the reason but the spirit of man. 10 In fact, that ungodliness is sinful must be believed rather than felt. Since God permitted the manifestation of his grace to all men to lead them to deny ungodliness, we ought to believe him a Being who knows our hearts better than we do ourselves. We must also confess that were it not for the ungodliness and faulty character of our deeds, God would not have ordained the proclamation of his grace for our betterment. Were one to administer remedies to an individual not ill, he would be looked upon as lacking sense. Accordingly, God must be regarded in the same light by them who, measuring themselves by their good intentions and their feelings, are unwilling to believe all their deeds ungodly and worthy of condemnation, and that God's saving grace is necessary. To them this is a terrible doctrine. Christ ( Mt 21:32 ) charges the chief priests, doctors and ecclesiasts (elders) with disbelieving John the Baptist, who called them to repentance; they refused to know their sin. All the prophets met death for accusing the people of the sin of ungodliness. No one believed the prophets. No one of the people thought himself guilty of such sin. They judged themselves by their feelings, their intentions and works; not by God's Word, not by his counsel delivered through the prophets. 11 Paul employs a strong Greek term, “paedeusa,” meaning “to instruct”--such elementary instruction as we give children concerning a thing whereof they have no knowledge at all. The children are guided, not by their reason, but by the instructing word of their father. According to his representation they regard a certain thing as useful or as harmful. They believe in and are guided by him. With intelligent and learned individuals, however, we explain in a way comprehensible to their reason why a certain thing is profitable and a certain other thing unprofitable. God designs that we, as childish pupils, be instructed by his saving grace. Then if we cannot feel we may yet believe that our natures are godless and faulty, and so receive grace and walk therein. Well does Christ testify ( Mt 18:3 ), “Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven;” and Isaiah ( ch. 7:9 ), “If ye will not believe, surely ye shall not be established.” Divine, saving grace, then, has appeared, not only to help us, but also to teach us our need of grace. For the fact of its coming shows all our works godless, graceless, condemned. The psalmist ( Ps 119:5-8 ) fervently entreats God to teach him his judgments, laws and commandments, that he may not be guided by his own ideas and feelings, a thing God has forbidden ( Deut 12:8 ), saying: “Ye shall not do... every man whatsoever is right in his own eyes.” SECOND EVIL--WORLDLY LUSTS. 12 The other evil in man Paul terms “worldly lusts.” Therein is comprehended all disorderly conduct the individual may be guilty of, touching himself and his neighbor; while the first evil-- ungodliness--comprehends all wrongs toward God. Observe Paul's judicious choice of words-- “lusts,” “worldly lusts.” By the use of “worldly” he would include all evil lusts, whether it be for goods, luxuries, honor, favors or aught of the world wherein one may lustfully sin. He does not say, however, we must deny ourselves worldly goods, or must not make use of them. They are good creatures of God. We must avail ourselves of food, drink, clothing and other necessaries of life. No such thing is forbidden; it is only the lust after them, the undue love and craving for them, that we must deny, for it leads us into all sins against ourselves and our neighbors. 13 In this expression is also condemned the conduct of godless hypocrites, who, though they may be clad in sheep's clothing and sometimes refrain from an evil deed through cowardice or shame or through fear of hell's punishment, are nevertheless filled with evil desires for wealth, honor and power. No one loves life more dearly, fears death more terribly and desires more ardently to remain in this world than do they; yet they fail to recognize the worldly lusts wherein they are drowned, and their many works are vainly performed. It is not enough to put away worldly works and speech; worldly desires, or lusts, must be removed. We are not to place our affections upon the things of this life, but all our use of it should be with a view to the future life; as follows in the text: V.13. “Looking for the... appearing of the glory,” etc. 14 Observe here, the grace of God reveals the fact that all men are filled with worldly lusts, though some may conceal their lustfulness by their hypocrisy. Were men not subject to such desires, there could be no necessity for the revelation of grace, no need for its benefits, no occasion for its manifestation to all men, no need it should teach the putting off of lusts. For whosoever is not subject to lusts is not called upon to forsake them. Paul's statement here has no reference to such a one. Indeed, he cannot be a human being; hence he has no need of grace, and so far as he is concerned its manifestation is not essential. What, then, must he be? Unquestionably, a devil, and eternally condemned with all his holiness and purity. Could the hypocrites, however, wholly hide their worldly lusts, they could not conceal their ardent desire to hold to this life, and their unwillingness to die. Thus they reveal their lack of grace, and the worldliness and ungodliness of all their works. Nevertheless, they fail to perceive their graceless condition and their perilous infirmity. 15 Further, Paul speaks of “denying,” or renouncing. Therein he rejects many foolish expedients devised by men for attaining righteousness. Some run to the wilderness, some into cloisters. Others separate themselves from society, presuming by bodily flight to run away from ungodliness and worldly lusts. Yet others resort to tortures and injuries of the body, imposing upon themselves excessive hunger, thirst, wakefulness, labor, uncomfortable apparel. Now, if ungodliness and worldly lusts were but something painted upon the wall, you might escape them by running out of the house; if they were knit into a red coat, you might pull off the coat and don a gray one; did they grow in your hair, you might have it shaved off and wear a bald pate; were they baked in the bread, you might eat roots instead. But since they inhere in your heart and permeate you through and through, where can you flee that you will not carry them with you? What can you wear under which you will escape them? What will you eat and drink wherein they will not be with you? In a word, what can you do to escape yourself, since you cannot get out of yourself? Dear man, the great temptations are within you. To run away from them would necessitate, first, fleeing from yourself. James says ( ch 1:14 ), “Each man is tempted, when he is driven away by his own lust, and enticed.” 16 The apostle means, not simply that we must flee the outward temptations to sin, but, as he says, that we must “deny” them, must mortify the lusts, or desires, within ourselves. Our lusts being mortified, no external temptation can harm. By such subjection do we truly flee. If we fail to mortify our desires, it will not avail to flee outward temptations. We must remain amidst temptations and there learn through grace to deny lusts and ungodliness. It is written ( Ps 110:2 ), “Rule thou”--or apply thyself--“in the midst of thine enemies.” Conflict and not flight, energy and not rest, must be the order in this life if we are to win the crown. 17 We read of an ancient father who, unable to endure temptation in a cloister, left it that he might in the wilderness serve God in peace. But in the desert one day his little water-jug overturned. He set it up, but it overturned a second time. Becoming enraged, he dashed the vessel into pieces. Then, saying within himself, “Since I cannot find peace when alone, the defect must be in myself,” he returned to the cloister to suffer temptations, from that time forward teaching that we must obtain the victory, not by fleeing worldly lusts, but by denying them. [[This sermon i