TITUS II.15.
These words do contain one of the Apostolical Rules or Canons, whereby Church officers are directed, to preserve the dignity of their places, and the authority of their ministry, and therefore cannot be unseasonable for for the present occasion and solemnity.
In the beginning of this Chapter the Apostle had mentioned that sound Doctrine, which he would have Titus in his preaching to insist upon, with reference to several ages, sexes, and conditions of persons, to verse 11.
After which he proceeds to a brief recapitulation of those more general duties, wherein all men are concerned, of Sobriety, Righteousness, and Godliness: And takes notice of those new peculiar reasons, whereby the Gospel doth oblige men to a strict observance of these moral duties, namely: 1. From that great reward, which it doth more clearly propose, The blessed hope and that glorious appearing of the great God, v. 13. 2. From the assistance which it gives to us, by redeeming us from our Iniquities, v. 14. Abolishing the guilt, and subduing the power of sin; which ought to be very powerful motives, whereby Christians should be excited, to become a peculiar people, separate from the rest of the world, zealous of good works; striving by their fervency, and diligence, and chearfulness, as much to excell others in their obedience, as they do in the privileges.
Having mentioned these great fundamental duties, he thereupon subjoyns this exhortation, these things speak, and exhort and rebuke with all authority.
These things, i. e. especially these more substantial and weighty matters, wherein the essence of Religion doth consist, in opposition to other smaller points of less evidence or consequence.
These things speak: Be ready to instruct such as are ignorant, in these duties; and exhort them to a careful observance of them. And if any man be so contumacious, notwithstanding this instruction and exhortation, as to violate these known duties, let him be rebuked with all authority. Do not deal with such an one in a precarious way, but with such a courage and majesty, as may become him who hath power in the name of God to command others to observe their duties. The messengers of God should not fear the faces of men; such kind of matters, as these, are of that evidence and importance, as may well bear a man out, to speak with authority, and to strike an awe upon the hearts of such as shall gainsay and oppose them.
And in order to this, that such rebukes may be of authority, and the more effectual; the Apostle adviseth to take special care, that no man despise him.
Not as if it were in our power what others shall think of us. For as honor est in honorante, so is contempt likewise: Men will take the liberty of judging as they please; they may through ignorance, or malice, or envy, have mean thoughts of those that are most worthy; but tho the form of honour be not in our power, yet the matter of it is, namely virtuous and worthy actions. And we may deserve the esteem of others, tho they should be so unjust as deny it to us.
So that the meaning of this exhortation of not letting others despise us, must be, so far as in us lies, we must be careful not to do any thing, which may give occasion to others to have mean and despicable thoughts of us. That man’s exhortations and rebukes must needs be altogether vain and insignificant, who by any unworthy actions hath rendered himself contemptible: Whereas, if by well-doing we approve our selves to the consciences of others, it cannot be but that we shall have authority with them. Men must and will stand in awe of us, when we demean our selves so as they may have reason to believe that when we are angry, God is displeased with them.
I shall prosecute my discourse upon this Text, with all imaginable plainness under these three heads.
- I shall endeavour to shew what despising is, and wherein it consists.
- Of what great consequence it is, that Ministers should preserve themselves from contempt.
- The means how this may be done.
And then conclude all with some brief application.
I. Concerning the nature of despising, what it is, and wherein it consists: It signifies briefly, cheap and low thoughts of a person, together with a suitable demeanour towards him.
The most proper object of it, is littleness and impotence. Whatever we apprehend to be of any kind of power, we have a suitable regard to it. If it be of a hurtful nature, we hate and fear and take care to avoid it: But as for such things as are little and impotent, not able to do either good or hurt, we are not any further concerned for them, but barely to despise and contemn them.