be able by sound doctrine both to exhort and to convince the
SERMON XI.
TITUS, Chap. i. verses 7, 8, and 9.
7. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
9. Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
Those who are called to preach the word of God, may here learn what their office or duty is; and thereby be enabled to perform it faithfully to God, and to the church. This subject must be well understood, if we wish to profit by the text. Christians, generally, ought to understand what is requisite in a good minister. They ought not to choose him thoughtlessly, or from mere fancy and ambition; but they should have the profit and common salvation of all the children of God before their eyes. This ought to be observed by those who are already in the office; and unless they conduct themselves according to the direction of the Holy Ghost, they ought not to be suffered to continue therein.
The virtues here spoken of by St. Paul, are necessary for all ministers of the word of God; who must show the way to others: it is also a useful lesson for us all. The minister ought to behave himself well, in a godly manner; and the people ought to refrain from all kinds of wickedness. The minister must point out the way, and set good examples; and the whole body of the church
regulate their lives according to what is here taught them. We see from St. Paul's writings, in the verses preceding the text, that those whom he called elders, he now calleth bishops; which signifieth watchmen or overseers. He giveth this name to all who are called to preach the word of God.
Therefore, it was corruption and abuse in the Popish Church, to call one man alone chief bishop: for that was changing the speech of the Holy Ghost. Thus we see that Satan laboureth to turn us from the pure simplicity of the word of God. And besides, it is wrong for a man to separate himself from the order which hath been established by the authority of God. All therefore whom God calleth to preach his word, must be well grounded in the truth; and must be faithful watchmen. It is said, Ezekiel iii. 17. "Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me."
The title which is given to all shepherds, showeth plainly what it is that God calleth them to do: they are to watch and take care of the flock, while other men sleep. They cannot serve God, only by employing themselves to serve his people. The greatest honour that ministers of the word of God can have, is to be diligent and faithful in the church. St. Paul saith, it is reasonable that the watchmen or bishops should be without blame; seeing they are governours in the house of God. We may notice what he said to Timothy; how he exhorted him to beware and take heed, that he might know how to behave himself in the house of God, over which he was placed as ruler: he therefore saw the necessity of Timothy's walking uprightly.
Is it a small matter to be a minister of God, and governour of his house? St. Paul showeth in this place, that those to whom God hath committed his word, and called to preach the gospel, ought to conduct themselves in an exemplary manner. God honoureth us in a marvellous manner, when he calleth us into his house, and admitteth us as members of his family; where
he will dwell among us, and nourish and protect us. Therefore, when we are sensible that we are not separated from our God, that our belief is well grounded, that he hath gathered us into his flock upon the condition that he will be with us to the end of the world, we ought to be moved to love him more earnestly, and serve him better.
The church is called the house of God, that we may magnify the inestimable goodness of our Creator, who hath been pleased to draw near and make his abode therein: he hath assembled us together, and joined us to himself, that he might take care of our salvation; that he might be our master and overseer; not for his own profit, but for our salvation. This text is not only for the ministers of the word, but it should profit all the faithful; we should all apply it to ourselves, for our own instruction.
St. Paul saith, a good shepherd must be blameless; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre: as if he had said, the man that is given to these vices, doth nothing but infect the place he is in, and injure the church. He that is blemished with any of these faults, is not a fit man to serve God: these things must therefore be purged out from among us. The first virtues required by St. Paul, in order to qualify a man to preach the word of God, is to abstain from the faults which are here condemned.
As it is the duty of a faithful minister to draw those home that are gone astray, so it is likewise his duty to endeavour to keep those in peace and unity who are already in the church. If he be stubborn and self-willed, he will offend the flock of God, and make a breach in the church. In order, therefore, that he may serve God, and keep the church in peace and concord, he must not trust too much to his own understanding, nor be obstinate in his own opinion.
When we teach others, we must be willing to be taught also. For if we are not willing to learn, that others may profit by our instruction, we shall never
be able to do our duty. Therefore, he whom God hath placed as teacher in his house, must show himself ready and willing to receive doctrine, and good instruction. We must be ready to hearken when other men give counsel, and be willing to receive information. Thus we have the meaning of St. Paul in few words: namely; those who are called to preach the word of God, must take heed that they be not self-willed, but willing to be taught: they must be meek and quiet spirited; not puffed up with pride, but endeavouring to edify others; they must not think that they know all things, but on the contrary desire to learn continually, and be gentle in their behaviour. Those who are lofty spirited, and self-willed, often become schismaticks: that is to say, they trouble the church of God, and divide it into sects.
It is not without cause that St. Paul correcteth this haughtiness: for we see by experience that it is a great evil. The minister must not be soon angry: this fault is much like the other. For if a man doth not govern himself in this respect, it will be a great hinderance to him in serving God. Not given to wine; because drunkenness increaseth this haughtiness, and is, as it were, a kind of madness. The minister of God must therefore be sober: for if drunkenness reign in him, he will be destitute of reason, equity, and modesty. Thus we see what a number of deadly plagues are here enumerated, of which the ministers of the word of God must beware.
They must be no strikers nor brawlers: they must not be like soldiers or contentious men, who are always ready to fight and wrangle; this fault must be corrected also: neither must they be given to filthy lucre; they must not be covetous. The minister that seeketh to enrich himself by his office, will not do his duty faithfully. He will put a gloss upon the word of God, and endeavour to please and gratify man: to be short, he will disguise or falsify every part of it; or he will endeavour to ascertain in what way he can make it most advantageous to himself. Therefore, if covetousness reign in ministers of the word, they will undoubtedly prove to be false teachers;
whose chief study will be to pervert good doctrine, and turn the truth into a lie.
Those who do their duty faithfully, must edify the church of God, and abstain from all crimes and faults that are notorious. They must be lovers of hospitality. They must be kind toward strangers, and receive them courteously. This should be observed at all times; but in the days of St. Paul there was a particular reason why it should be observed; for the poor Christians were as birds upon the boughs; they were constrained to take their flight from place to place, according as persecutions were raised against them; yea, they were oftentimes compelled to hazard their own lives. We see therefore that great compassion was needful. Thus we see it is not without reason that the holy apostle requireth the bishop, who ought to be as a father to the church, to be liberal and kind to strangers, and to receive them courteously.
They who are called to preach the word of God, must be lovers of good men. This virtue is similar to the one last mentioned. They must be courteous and affectionate to those in necessity, and endeavour to relieve their wants. Those who are destitute of pity, who are content to live at their ease, and never look at the condition of others, will never show any compassion toward their fellowcreatures, nor entertain those that are persecuted and afflicted. For this cause St. Paul placeth these two virtues together.
We shall next notice the words which follow: namely; sober, just, holy, temperate. Soberness referreth to a man's life. Justice is upright dealing; whereby a man should take care that everyone hath his proper due; and be willing to suffer himself, rather than wrong others in any way whatever: this is what St. Paul meant by the word justice. Holiness consisteth principally in obedience to God: that is, we must do no harm to our neighbours, but live chastely, devoting ourselves entirely to the service of God; we
must attend strictly to prayer and supplication; we must withdraw ourselves from the world, and not be given to vanity; we must not lead a dissolute life, but live in humbleness and submission to the will of God: this is the holiness here spoken
Temperance comprehendeth whatever might be understood by the word Soberness. It is not enough to be temperate in meat and drink, but there must be modesty and honesty in all the rest of our lives: our hands, our eyes, our ears, and our mouths, must be bridled. This is what St. Paul meant by temperance. As if he had said, we must be settled and established: we must have no improper dealings; no vain, lewd, or dissolute actions; but we must live in obedience to the will of God, that men may know we have renounced the world.
Holding fast the faithful word as he hath been taught. This is the principal thing required in ministers of the gospel. They must not only be instructed that they may teach others, but they must be strong in the faith, and maintain the doctrine of the truth, that it may remain safe and sound. If we have taken fast hold of the truth, it shall never escape us; although the devil labour to make us shake it off, yet shall we never be turned aside. We must exhort with wholesome doctrine, and reprove those that speak against it: that we may be able, and have the means to teach those who are willing to obey God; and that we may have virtue to fight against those that speak against the truth, against enemies of the word of God, against rebels, against contemners, against men who go about to make confusion and disturbance in the church, that they may go away with shame.
St. Paul showeth us that the shepherds must point out the way to all the faithful. Why should the ministers of the word of God be sober, just, and holy? Why should they be modest, not given to wine, nor to strife and blows? Why should they be settled and established in the truth? To the end the word of God may not be spoken of with irreverence; and that they prove
their doctrine by a godly life, and so ratify it, that it may be received more readily: and likewise that the people may follow their examples, and endeavour to imitate all those virtues which they see in their shepherds.
The meaning of St. Paul was not confined to ministers only, when he exhorted them to beware of intemperance, covetousness, and pride, and be courteous, just, sober, chaste, &c.; but by their example, he exhorted all Christians to behave themselves in such a manner, that soberness, justice, holiness, modesty, and all the virtues here spoken of, may be common among them. If we wish to be the children of God, let us correct the faults which are here condemned by St. Paul; and endeavour to follow the virtues which he hath recommended.
Although the minister may be governour in the house of God, yet notwithstanding, every member hath an office to fill. When God calleth some few to preach his word, he doth not forsake the rest, but will use every one, without exception, in his service. This is the condition, this the end, why God hath appointed us to preach the gospel; that we may devote ourselves to his service. When he conferreth this honour upon us, to receive us into his house, and adopt us for his children, it is not that we should be idle, but that he may hold us under his yoke, and cause every one of us to glorify him, that we may not be unprofitable: for it is not in vain that God hath called us to such an estate, and to so high a dignity, as to be of the company and fellowship of his children.
The ministers of the gospel must therefore look well to themselves, and likewise every member of the church must observe the rules here laid down, which are for the instruction of all, from the greatest to the least. Let us therefore be modest, sober, just, and holy; and so live that sin may no more reign among us. When men become drunkards, they not only blot out the image of God, but they become as dogs and swine. If we wish then to be taken for the children of God, must we not shun this vice? St.
Paul excludeth all drunkards; he will not have us associate, or even be conversant with them; that they may be ashamed, and amend their lives: much less ought they to be admitted to the table of our Lord Jesus Christ.
Is not pride and loftiness contrary to the spirit of meekness, which is the true mark of the child of God? Whereby shall the world perceive that we have profited in the school of our Lord Jesus Christ, if we be not humble, meek, and lowly? Therefore, when haughtiness reigneth in a man, it is a token that he never was taught in the school of God. It is evident that the virtues here spoken of by St. Paul, ought not to be confined to ministers only, but they ought to be practised by the whole church. Much may be said of covetousness; for we plainly see that by thinking too much of this world, we forget the spiritual blessings, and the inheritance whereunto we are called. What will become of us, if covetousness reign in us, and we become so attached to the things of this world, that we think no more of the kingdom of heaven? Although we are daily reminded of this sin, yet notwithstanding, we are so prepossessed with earthly cares, and so bound to the world, that we cannot lift our minds on high to behold the heavenly life. Thus we see, that "where our treasure is, there will our heart be also."
Those that are given to the things of this world, have their minds and affections so placed upon them, that they cannot aspire to the heavenly inheritance whereunto we are called. Thus we see that covetousness is a deadly plague; it so blindeth men, that it depriveth them of that which God hath promised. It is not without cause that St. Paul saith, 1 Tim. vi. 10. "The love of money is the root of all evil." This love of money, or covetousness, carrieth with it wicked practices, deceits, treasons, unfaithfulness, and cruelty: in short, there is no wickedness but what proceedeth from covetousness. The covetous man forgetteth all uprightness in dealing; he will do whatever he desireth; he will spoil and rob; and in all his actions there will be wrong and injury; yea, and being without fear and reverence, he will openly mock God. Covetousness carrieth men so far, that they even
murder one another. To be short, covetousness is a kind of madness that operateth upon men in such a manner, that they become devils.
This evil must not only be shunned by the ministers of the gospel, but every christian must avoid it. Moreover, it is said that the children of God must be peace-makers. It is a mark whereby our Lord Jesus Christ will have them known. Christ saith, Mat. v.
9. "Blessed are the peace-makers; for they shall be called the children of God." Now if we be given to revenge and strife, if we be lovers of quarrels, do we not show that we are destitute of the love of God?
We must always endeavour to be courteous toward strangers, when we see them in a destitute situation; for this has been observed even among the heathens. When we see the church of God tormented by tyrants and enemies of the truth, we must entertain the poor Christians who are banished from their country: if we do not, is it not a token that we renounce God? It is the will of God that we should be strangers in this world; yea, and we are his children upon this condition; as it is said, Heb. xi. 9. God is in heaven, and yet he cometh down hither, and governeth us: thus he giveth an example, that we may know what pity we ought to have upon those that flee to us, and claim refuge; who are as sheep scattered by ravenous wolves.
St. Paul therefore spake not only to the ministers of the word of God, but in their persons, he gave, as it were, a looking-glass, by which all may regulate their lives. If we are so rigorous that we will not help those who are in want and necessity, nor be moved with compassion when we see our neighbours suffer, it is certain that the love of God is not in us. If it is not our duty to help one another, it would have been necessary for God to have made as many worlds as there are men; that every one might devote all his attention to himself. But he hath made us fellow-workers: we must not conclude that each one is born for himself, and liveth in this world merely for his own
profit; but we must do good to our neighbours, and endeavour to serve them: and woe be to us, if we be not thus minded.
We must be good natured, and do all the good we possibly can to our fellow-creatures; we must help those that have need of help; we must relieve the needy, and use our goods for the benefit of those in distress: yea, and we must do it with a frank and liberal heart. If we have not this love and good will toward our neighbours, it is an evidence that we are not God's children. If we mistake in judging upon these points, we go contrary to the dictates of nature itself; though we were without faith and religion, and without any knowledge of the law and gospel.
If men are intemperate in eating and drinking, they are also dissolute in their whole life: will they therefore say that they are nourished at the hand of God? Even the heathens have more honesty, (as we have before mentioned,) who are taught by nature. We ought always to remember when we eat and drink, that every blessing is received from our Maker. If we abuse these blessings by becoming gluttons and drunkards, is it not an evidence that we have forgot heaven, and have become attached to the things of this world? When St. Paul saith, the bishops must be just and holy, we must remember that the admonition extendeth to every one of us: we must all live honestly and uprightly, rendering to every man his just due. Let us therefore endeavour to govern ourselves in such a manner, that the world may see there is true holiness in us: let us implore God to separate us from all the pollutions of this world, that we may be brought up in his house, and governed by his holy spirit.
It is evident that the rule here given by St. Paul, concerneth all the faithful; and that no one ought to think himself exempt therefrom. It now remaineth for us to know how we may become partakers of these virtues, and how we may tame and abolish such faults as are here condemned. Alas! it cannot be done by our free will, nor by our own ability: but God must work in us. And
how? We must be members of our Lord Jesus Christ. It is said, we must be sober, just, holy, temperate; and how shall we become so? When the Holy Ghost shall rule in us, then shall we have these virtues. It is said we must flee drunkenness, intemperance, strife, debate, and pride. And how? By having the spirit of meekness, the spirit of humbleness, the spirit of wisdom and discretion, and the spirit of the fear of God: all which was given to our Lord Jesus Christ, that he might make those that believe in him partakers of it.
Therefore, seeing we are by nature intemperate, full of vanity, lies, ambition, and pride, given to unrighteousness, deceit, and robbery, let us come and submit ourselves to him who is appointed our head; knowing there is no other way for us to be kept in obedience to God, and to live according to his will, only to be united to our Lord Jesus Christ: for then are we strengthened by the outpouring of the Holy Ghost, which is the fountain of all holiness, of all righteousness, and of all perfection. This is the way whereby we must come to that which is here commanded by St. Paul: and this is the cause why we are called to the communion of our Lord Jesus Christ.
When the apostle defineth the gospel, and the use of it, he saith, we are called to be partakers of our Lord Jesus Christ, and to be made one with him; to dwell in him, and he in us; and that we be joined together by an inseparable bond. This being the case, we are greatly confirmed in the doctrine by the holy supper. When we come to this holy table, we must know that our Lord Jesus Christ presenteth himself, to confirm us in the unity which we have already received by the faith of the gospel, that we may be grafted into his body in such a manner, that he will dwell in us and we in him. We must therefore take pains, and endeavour to profit by this holy union more and more, that we may cleave more closely to the Son of God.
Thus we may see the holy supper is very requisite: and we keep it often, because we are earthly and fleshly while living in this world, and have need to be often reminded of that which was once taught us. Let us beware that we profane not the grace which God thus bestoweth upon us, when he maketh manifest by such a sign, that we are indeed partakers of his Son; but let us pray him to govern us by his holy spirit in such a manner, that when we come to his holy table, we may not pollute it.
We must consider that we are poor miserable creatures, and must come to our Lord Jesus Christ to be cleansed from all our filthiness; for he is the fountain of all pureness. We must be purged from all our sins, and so ruled by the holy spirit, that the world may perceive we are united to him, and drawn from temporal to spiritual things. May we so fight against the vanities of our flesh, and all wicked affections, that we seek nothing but to fashion ourselves more and more to the image of our God, and to be owned as children and heirs of the heavenly inheritance.