‘Tis properly opposed to honouring; both of them being originally acts of the understanding, in passing judgment upon the nature of things.

When we do in our minds own or acknowledge the real worth or virtue of any one, this is inward honouring; when we testify this by our words or actions, this is external honouring: And so on the other side, when we do in our thoughts take notice of and acknowledge the vileness or worthlesness of things or persons, this is inward despising, which in Scripture phrase is styled,¹ counting a thing vile, setting it at nought, esteeming it as dung. When we testify this by words or actions, this is external contempt, and in Scripture phrase is expressed by kicking at a thing;² treading it under our feet, casting it behind us, turning our back upon it, puffing at it.³

Both these abstractly considered, are of an indifferent nature, neither good nor evil in themselves, but as they are circumstantiated by their manner, and measure, and objects. Every man should proportion his esteem of things, according to the real value of them, not calling good evil, or evil good. Where there is no real worth men may, and should despise; nor ought they towards such things to give any honour. ‘Tis as much a mans duty to contemn a vile person,⁴ as to honour them that fear the Lord ·

‘Tis true, we should abstract betwixt the calling and persons of others. There may be a reverence due to the calling, when there is none due to the person but only upon account of his calling; and ‘tis a sin in men not to distinguish in such cases. But withall ‘tis so easie, so common, so natural a thing, for the scandal of a person to reflect upon his profession, that it shall be put upon his account, as being part of his guilt, that he hath laid a stumbling block in the way of others, by causing them to speak evil of his profession. And as things now are in the world, nothing can be more vain, than for men to think that the dignity of their places will keep up their esteem in the hearts of others, without the foundation of real worth in their persons.

Now amongst all other things whatsoever, there is nothing that hath in it so much provocation as contempt. ‘Tis much worse than hatred; that supposeth a man to be considerable. The Philosophers make it to be the occasion of all anger: And experience tells us, ‘tis one of the hardest things to be born, even by wise and good men.

And so much shall serve to be spoken concerning the first head, the nature of despising, &c. I proceed to the second.

II. Of what great importance it is for persons in this sacred function, to preserve themselves from contempt. Which may be made evident by three kind of arguments, upon the account of 1. Fitness and Congruity: 2. Necessity and Duty: and 3. Interest and advantage.

1. Upon the account of Fitness and Congruity: The Apostle had declared it as a rule a little before the Text, v. 10. That Servants should adorn the doctrine of God our Saviour in all things. By Servants in those times are meant, amongst others, such as were slaves, bought and sold in the Market, the lowest and basest condition of men; and yet these are obliged by the rules of Christianity, so to demean themselves, as to adorn their profession, and win over others to a love of it; and therefore those of a higher calling and station, must needs be so much the more obliged to this, as they have greater abilities and opportunities for it.

The men of our Calling ought to be of such eminence, that others in comparison to them, may be called Grex, the Flock, of which we are the Governours and Pastors. ‘Tis required as a previous condition to capacitate a man for this Calling, that he must have a good report of those that are without, 1 Tim. 3.7. i. e. of the Heathens and Unbelievers; who, tho they are not competent judges of faith and opinions, yet they may be of manners and honesty · And if this be required to admission into that Calling, ‘tis most reasonable that men should not lose it afterwards. We are the lights of the world, and therefore ought to contribute to the beauty of it: The salt of the Earth, and therefore ought to be of grateful and savoury conversation.

There lies a more peculiar obligation upon persons in publick places, to preserve their reputations clear and without blemish. The higher any thing is situated in the universe, the more lustre hath it, as the Stars: And so likewise is it in the body, the superior parts, the face and eyes, are the proper seat for beauty and comeliness.

A private person is not so much concerned to look after publick fame, as he who is engaged in publick employment. That kind of generous virtue which can abundantly satisfie it self with the conscience of well-doing, while in a private station, if once called to any such employment, where it must be useful to others by its Authority, ‘tis most fitting then, that it should seek the aid of opinion and publick esteem. Because ‘tis this which rules the world, and stamps upon things the rates at which they are to pass. Not that this can add any thing to a mans virtue, more than the light of the Sun doth to the beauty of the other creatures in the universe, but only render it more conspicuous and visible to others, who are to be influenced by it. That’s the first argument: There is a Congruity that such persons, as are of publick employment, should be of publick esteem.

2. ‘Tis necessary also, upon the account of Duty, both towards others and our selves.

3. With respect to those with whom we converse, who are committed to our charge; towards whom we must needs be alltogether insignificant and as mere cyphers, unless we demean our selves so as to be reverenced by them.

There are two things which every man ought with his utmost care to attend unto, Conscience and Credit.

The first chiefly for our selves, the other both for our selves and others: Nobis est necessaria vita nostra, aliis fama nostra: As St. Austin speaks. He is cruel to himself who neglects the first, and he is both imprudent to himself, and useless to others, who neglects the second.

When God gives men favour and respect in the eyes of others, the proper improvement of it is, to make use of it as an advantage for prevailing with them, and doing good upon them. Whereas without this, all that a man can do or say must be ineffectual. If he himself be once looked upon as contemptible, ‘tis not to be expected that others should have any regard to his exhortations or counsels. You know the story of that people, who refused their consent to a good Law, because it was proposed by a vile person.

Authority in the first notion of it is a relative term, and doth import that reverend opinion which men have concerning the persons of others: It consists of Love and Fear. It supposes as its correlate, Venerableness, that is goodness and power, in the persons whom it refers to. And these two, according to the rule of Relations, mutuò se ponunt & tollunt. Where there is no venerableness, there can be no authority, in this sense.

2. Upon account of duty towards our selves, who by being despised may be rendred desperate; there being no such way to make a man loose and profligate as to have a blasted name. Shame is one of the most powerful curbs to restrain men from unworthy courses, and where this doth not, there is little hope that any thing else should prevail. Reproach is styled the snare of the Devil, 1 Tim. 3.7. Because they who are deservedly fallen under this, are as much in his power, and at his disposal, as if he had taken them in a snare

The appetite of glory is that natural principle, whereby we are to be quickned unto virtuous actions. And without a sense of honour, no man is like ever to attempt any thing that is great and noble. Negligere quid de se quisque sentiat, non solum arrogantis est, sed etiam dissoluti, saith Tully. No man doth neglect or despise a good name, but such a one, as doth either despair of, or resolve against, doing any thing that may deserve it.

3. ‘Tis highly advantageous upon the account of Interest. And that both in regard to the benefit to be hereby obtained, and the mischief to be avoided.

4. For the advantage accruing to us, by preserving our selves from being despised: Honour is the greatest blessing among all humane things which this world can afford us; infinitely to be preferred before riches or pleasures, and in some cases before life it self. A good name is rather to be chosen than great riches;⁵ and loving favour rather than silver or gold. One that is a generous virtuous man, will chuse to die rather than to do any thing that may justly expose him to infamy. St. Paul was of this mind, 1 Cor. 9.15. It were better for me to die, than that any should make my glorying void.

And because ‘tis a thing of so great excellency, therefore do we pay it, as the best service we can do, to God, and to his Deputies, magistrates and parents. ‘Tis the reward of virtue, and therefore doth highly deserve our esteem.

Besides the advantage we have by this while we live, ‘tis one of those things, that will abide after us, when we are gone out of the world, and for that reason a special regard is to be had to it; and the more wise and virtuous any man is, the more care will he take to transmit a grateful memory of himself to future times: And if he must be spoken of after his departure, that he be well spoken of, that his name may be as a pretious ointment, leaving a perfume behind it, that men may rise up at the mention of him and call him blessed.

2. ‘Tis our interest, in reference to the avoiding of that mischief which we may otherwise be exposed unto by doing things that will render us despicable. I shall mention only two places of Scripture which will afford abundant proof to this purpose. One is, 1 Sam. 2.17. Where ‘tis said of the Sons of Eli, that they did by their scandalous carriage render themselves vile before all the assembly, and caused them to abhor the offerings of the Lord. And ‘tis worth your special notice, that which follows upon this. I do not know any more dreadful threats in the whole Bible. Chap. 3.11, God tells them, that he will execute his vengeance upon them in such a manner, as shall strike a dread and horror by the very relation of it, and cause both the ears of them that hear it to tingle. And again, v. 14. I have sworn to the house of Eli, that their iniquity shall not be purged with sacrifices nor with offerings for ever: i. e. Those very means which were appointed as the remedy and expiation for other mens sins shall be no benefit to them. Sacrifices and Offerings were the things about which they had offended, by rendering them contemptible, causing others to abhor them: And therefore no reason for such persons to expect any remedy from them, whatsoever their particular repentance might do, as to the saving of their souls. The offences they had committed were so highly scandalous, that God was immutably resolved, (he had sworn it) to execute upon them some signal vengeance in this life that should manifest to the world how much he was concerned, for that dishonour which these men had cast upon his Worship. Which judgments did afterwards accordingly come to pass in the suddain death of Eli and his two Sons, and his Daughter in Law, in the rejection of Abiathar from the Priests office,⁶ and in that Massacre committed by Saul at Nob, upon fourscore and five Priests of this family,⁷ together with their wives and children and servants.

The other Scripture is that, Malach 2. towards the beginning, where speaking of such Priests, as by their unworthy carriage, did render the publick worship contemptible,⁸ and cause others to stumble at the Law, God threatens that he will send a curse upon them,⁹ and will curse their blessings,¹⁰ and spread dung upon their faces,¹¹ and make them contemptible and base before all the people.¹² And there is nothing more equal, than that those who expose religion to contempt, should suffer under it themselves.

Now to put all this together, if we have any ingenuity, and desire to do things decent and congruous to our Profession; any sense of the duty which we owe to others, whom it is our business to persuade; or which we owe to our selves, in the preservation of that whereby we are to be excited unto virtuous and worthy actions: If we have any sense of our own interest, in securing to our selves the greatest blessing, and avoiding the greatest mischief that this world can afford, it will upon all accounts highly concern us, that we do not so demean our selves as to deserve to be despised.

III. I proceed to the third general head proposed, namely the means whereby we are to preserve our selves from contempt; which are of two kinds: Negative and Positive.

1. Negative, or such things as in order to this we are carefully to avoid. All kind of vices whatsoever, especially such as have in them a more peculiar deformity and turpitude, which are most likely to alienate the minds of others from us.

I observed before that littleness and impotence is the most proper object of contempt. I am small and despised, saith David, Psal. 119.141.

So that all such qualities and actions, as will make us appear unto others to be but minute and little things, must needs render us despicable.

Such are Narrowness of mind, judging of things and persons by little measures; setting up for reputation by zeal in the smallest matters, with neglect of the greater: Putting the highest value upon those little things of gain and promotion and the favour of men; which therefore ought to be esteemed but little, because they cannot make us better, and we can enjoy them but a little while. We must shortly go out of this world, when all such things shall be useless to us, and therefore ought not to come in competition with those other matters, which may conduce to our living with honour, and dying with comfort.

Being subject to immoderate desires, fears, impatience; to be amused and transported with wonder at outward pomp and grandeur. All which doth arise from a wrong estimate of things occasioned by our own littleness. Magna ista, quia parvi sumus, credimus. (Senec) These things would not seem great to us, if we our selves were not little.

From whence will follow a servility of spirit, a readiness to dissemble, flatter, revile, to bow down to any kind of baseness before such whom we conceive able to assist or to hinder us in our little designs of gain: And on the other side, demeaning our selves with insolence towards others from whom we can neither hope nor fear any thing in this kind.

These are blemishes, which in all ages the men of our Calling have been accused of. And the truth is, they are liable to some peculiar temptations in this kind, more than others: And therefore ought to be more especially careful for the avoiding of them.

To which I shall only add this one consideration: If we of the Clergy would not have others to despise us, we must be careful not to despise one another. Those in places of dignity and power should not carry it with too great a distance from their brethren. The proper notation of the word despise, is to look down upon a thing, as being much below us.

And much less should they permit any of their Officers, to carry themselves with insolence towards such as are of this sacred Functoin. It cannot be but that others will despise us, when they see that we despise one another.

2. The Positive means to this end, are, in general, all kind of virtue and goodness. But there are some things which the Apostle adviseth to, as having a more peculiar fitness and tendency to this purpose, ὅσα σεμνά, ὅσα προσφιλῆ, ὅσα εὔφημα, Whatsoever things are venerable, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, ταῦτα λογίζεσθε, have these things in account, Phil. 4.8.

Of these I shall mention only three.

1. Wisdom.
2. Generosity and largeness of mind.
3. Holiness of life.

I. Wisdom, this makes a mans face to shine, and the strength of it to be doubled, Eccles. 8.1. Puts a lustre upon a person, renders him venerable and amiable, conciliates an honour and an awe from those with whom he converseth.

By wisdom I mean, recta ratio agibilium, as Aquinas defines it. Not only skill in books, and things, and notions, but the art of business, directing a man to what is fit and convenient in several cases and circumstances, the knowledg of humane nature, of the various inclinations, tempers, interests of men and times. ‘Tis not sufficient for him that would be a Pilot to understand the general Theory of Navigation, without the knowledge of particular Coasts, and Shelves, and Currents, and Tydes, and Winds.

‘Tis by this virtue of prudence, that a man must be enabled to cut off occasion from them that would seek occasion, 2 Cor. 11.12. And, considering that great variety and inconstancy which there is in the judgments and affections of men, the clashings and intanglements of cross interests, the several changes and vicissitudes that befall humane affairs; I say all these things considered, it is not mere integrity, without great prudence, that can preserve a man in a constant and clear reputation.

2. Generosity of mind, magnanimity. As littleness will render a man despicable, so by the rule of contraries, this true greatness and largeness of soul must make him venerable. By this I mean an inclination of mind to things that are truly great and noble, making virtue and true honour the common measure of every thing, aiming at that which is great and excellent in every kind of virtue; having but a small esteem for any of these external matters, because they can add nothing to our inward real worth.

Every man is endowed with a natural principle, inclining him to a state of happiness; and hath in some measure both an ability to judge of, and a freedom or liberty to apply himself unto, those moral actions or duties, which are the proper means for the promoting of this end. Nor is he upon any other account to be justly praised or blamed, but according to the right or wrong use of this natural liberty. And therefore according as such a man doth find either in himself or others a constant and firm resolution to make a right use of this, so doth he proportion his esteem towards them. Preferring this inward greatness, this rectitude of mind, whereby a man is resolved in every condition, to do that which shall appear to be his duty, before any kind of external greatness whatsoever.

And if men did rightly understand their true interests, there is nothing more sutable or more advantageous to humane nature than this.¹³ Magnanimos nos natura produxit, & ut quibusdam animalibus ferum dedit, quibusdam subdolum, quibusdam pavidum, ita nobis gloriosum & excelsum spiritum, quaerentem ubi honestissimè, non ubi tutissimè vivat. We are naturally born with greater and more generous souls than other creatures, and therefore for a man to debase himself below the Nobility of his creation may justly expose him to contempt.

‘Tis this that must make a man humble and gentle, set him above the common impotences of pride and passion, the false disguises of greatness. Of which kind of temper it may be truly said, non est magnitudo, tumor est.

‘Tis this that must keep us from being puffed up with prosperity or dejected with adversity; free us from being envious, suspitious, fearful, being secure upon the confidence of our own innocence; not being subject to those vehement desires and impatience whereby others are transported. Because those things which provoke them seem but little to us, and therefore must have but little power over us.

‘Tis this that must make a man prefer an empire over himself, before power over others; and the opportunity of being helpful to others, before the advantage of gaining by them; bearing good will to all mankind, compassionate, affable, officious, taking all opportunities of doing good to every one. Nor is there any other qualification whatsoever, that will make a man appear more grateful and lovely even to enemies themselves, than this generous frame of mind.

3. The third particular I mentioned to this purpose was Holiness of life. Which is frequently mentioned in Scripture as a proper means to keep our esteem in the hearts of others, and preserve us from being despised. They that would be blameless must be harmless, carrying themselves as the Sons of God without rebuke, Philip. 2.15. And a little before the Text, v. 7. The Apostle exhorts Titus, to shew himself a pattern of good works, that he who is of the contrary part may be ashamed, having no evil thing to say of you. So again, 1 Pet. 3.16. ‘Tis said that a good conversation will make people ashamed to speak evil of us. And it was by faith and holiness that the Elders obtained a good report, Heb. 11.2.

In the 1 Tim. 4.12. There is the same precept with this in the Text. Let no man despise thy youth: To which ‘tis immediately subjoyned as the most proper direction to this purpose, but be thou an example of the believers, in word, in conversation, in charity, in spirit, in purity.

When a man is careful to say what is good, and to do what is honest; to speak well and to act better, endeavouring to be what he would seem to be, avoiding all suspitions and appearances of evil; when he is zealous according to his capacity for the promoting of publick good, acting sincerely, prudently and justly; endeavouring to make the times the better for him, wherein he lives, this will be the most effectual means to make his name honourable, and his memory pretious.

More particularly: The demeaning of our selves with all due respect and lowliness to our Superiours, is one of those well-doings whereby we are to put to silence the ignorance of foolish men, 1 Pet. 2.13, 15, 18.

The proportioning of our zeal, according to the real worth and importance of things, that’s another Apostolical direction to this purpose, Rom. 14.15, 16. Having said, Let not your good be evil spoken of, he presently adds: For the kingdom of God is not meats and drinks, but righteousness, and peace, and joy in the holy Ghost; whosoever in these things serveth Christ, shall be accepted of God, and approved of men.

Being mild and gentle, not boisterous and peremptory; having the ornament of a meek and quiet spirit; endeavouring as much as in us lies to live in peace with all men, as being that which gives opportunity to the more calm, benign, ingenuous operations of religion in the world.

Wherever these qualifications are, they must and will contract at least a secret reverence, even from those that may outwardly pretend to hate and despise us.

I have now done with the three general Heads proposed, it remains that I add something briefly by way of application, in answer to this case, What’s to be done if men will despise us, though we do not deserve it from them? In order thereunto I shall suggest two things.

I. By way of rebuke to such despisers, who if they would but consult the Scriptures, should find this unworthy disposition set off with such great aggravations, both as to the nature of the sin, and the punishments that shall be inflicted upon it, as were enough to fright men from offending in this kind.

1. For the Nature of the sin: The Wiseman tells us, He that despiseth his neighbour is void of wisdom, Prov. 11.12. and sinneth, chap. 14.21. ‘Tis made the character of a proud Pharisee to despise others, Luke 18.9. That which renders men like to dogs and swine trampling pretious things under their feet. Esau was therefore branded with the note of prophaness, because he despised holy things, Heb. 12.16, 17. All which tho it be bad enough, yet that is much worse, which our Saviour affirms concerning it, Luke 10.16. He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me. And what a horrid thing that must be for a poor mortal man to contemn the omnipotent God, I need not, I cannot say: He himself hath said, that as he will honour those that honour him, so those that despise him shall be lightly esteemed, 1 Sam. 2.30. And he who is the King of Kings must needs be the fountain of honour to dispose of it as he pleaseth. Those men shall be sure to be put to shame whom God doth despise, Psal, 53.5.

2. As for those judgments of all kinds which this sin will expose unto, I shall only refer you to some few Scriptures.

3. For Temporal judgments: See that place, 2 Chron. 36.16, 17. They mocked the messengers of God, and despised their words, and misused the Prophets, till the wrath of the Lord arose against his people, that there was no remedy; therefore he brought upon them the King of the Chaldees, who slew their young men with the Sword, and had no compassion upon young men and maidens, old men or him that stooped for age, he gave them all into his hand. Where the ruine of the Iewish Nation, wherein they were deprived of all kind of priviledges, both civil and ecclesiastical, is ascribed to this sin.

That’s a dreadful imprecation in Nehemiah, 4.4, 5. Hear, O our God, for we are despised, and turn their reproach upon their own heads, and give them for a prey in the land of Captivity, and cover not their iniquity, let not their sin be blotted out from before thee.

2. And as for punishments in the other world: St. Peter tells us, that those who despise dominions and speak evil of dignities shall perish in their own corruption, 2 Pet. 2.10. And shall receive the reward of unrighteousness, v. 12. To which St. Iude adds, that there is reserved for them the blackness of darkness for ever, v. 8. and 13.

II. By way of Direction, to those who are thus unworthily despised, not to be discouraged at it, remembring what St. Paul saith that with us it is but a small thing to be judged of man’s judgment,¹⁴ but to approve our selves unto God in honour and dishonour:¹⁵ Considering what he hath promised, that when men speak evil against us falsely, great shall our reward be in heaven:¹⁶ And we shall have praise of God. ‘Tis said of our Saviour that he despised the shame:¹⁷ And so should we too,¹⁸ contemn the contempt, of injurious scornful men. This perhaps was the meaning of that precept to the disciples of shaking the dust off their feet against those that despised them.¹⁹

True honour is Consentiens laus bonorum.²⁰ Such only can give true praise, who are themselves praise-worthy. For a man deeply to resent his being despised by ignorant or unworthy men is over much to honour them, as if their esteem could add any thing to our reputation.

To shut up all in a word; you have heard of what great consequence it is, that we should preserve our selves from being despised, and by what means this is to be done. Let me beseech you to consider and apply these things. We all pretend to be zealous for the well-fare of the Church, and very good reason we should be so: But now, if in good earnest we are desireous to promote the honour and interest of it, these are the ways whereby it must be done; and (whatsoever any may think) nothing else without these, can be effectual to this purpose.

My brethren, ‘tis not so long ago, but that we may and ought still to remember it, what flouds of contempt have been poured upon our sacred Profession, how it hath been exposed to indignities of all kinds. For which though there be abundant reason to shame and condemn those unworthy men who were the instruments of it, yet there is cause enough to believe that the holy providence of God, who thought fit thus to permit and dispose of it, had just occasion for it, and wise ends in it. Will it not then concern us to examine, what those former provocations might be, whether any of those particulars I have mentioned, that we may endeavour to prevent the like judgement for the future; least if it should again befall us, it should make an utter end, and not admit of a second remedy.

Wherefore I beseech you, as you have any tenderness for your own reputation, for the dignity of your callings, for the peace of the nation, for the honour of Religion, that you would be very jealous of all such things, as may reflect disparagement on your holy calling.

‘Tis not the opposition of enemies on all hands that can do us so much hurt, as the scandal and folly of pretending friends. If our enemies be more prudent and holy, more humble and useful in their conversations than we are, it cannot be but that they shall be reverenced when we shall be despised.

What remains then, but that we make our addresses to the Father of lights, that he would continually supply his Church with faithful Pastors, who may make it their business to honour God, and serve their generations, and adorn their profession: That he would sanctify us with his spirit, and fill all our hearts with his fear, that walking worthy of our Calling we may be honoured while we live, and happy when we dye·

Now the God of peace, who brought again from the dead our Lord Iesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work, to do his will; working in us that which is well-pleasing in his sight, through Iesus Christ, to whom be glory for ever and ever, Amen.

The End of the fifth Sermon.

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Footnotes

1. Deut. 25.3 27.16. Phil. 3.8. ↩

2. 1 Sam. 2.29. ↩

3. Psal. 12.5. ↩

4. Psal. 15.4. ↩

5. Prov. 22.1 Eccles. 7.1 Ecclus. 41.12, 13. ↩

6. 1 King. 2.27. ↩

7. 1 Sam. 22.19. ↩

8. v. 8. ↩

9. v. 2. ↩

10. v. 3. ↩

11. v. 9. ↩

12. See Ierem 23.40. ↩

13. Sen. Epist. 104. ↩

14. 1 Cor. 4.3. ↩

15. 2 Cor. 6. ↩

16. Mat. 5.11. ↩

17. 1 Cor. 4.5. ↩

18. Heb. 12. ↩

19. Matt. 10.14. Acts 13.51 ↩

20. Cicero. Tusc. 2. ↩