Titus 3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy… I. First, TO DISTINGUISH THE WORDS. The first of them, malice, is an evil affection of the heart, which properly desireth the hurt of our neighbour and rejoiceth in his fall. Envy is a contrary affection, but as wicked, for it grieveth at the neighbour's good, and fretteth itself at his prosperous and fortunate success in anything. Hateful may to good purpose be taken either actively, as it is read, namely for such as are in such extremity of wickedness, as they in every way are abominable creatures in themselves; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and men. And hating one another, as full of poison and venomous hatred towards others as they could be unto us, requiting like for like, all which, although they show a most godless and comfortless condition, yet we lived in this graceless course, that is, passed our days, or at least a great part of them in time past, before we came to know the grace of God. II. Now this being the estate of every natural man, that his whole conversation is monstrously depraved, so as he spendeth his days and consumeth his time in malice, envy, hatred, and such hateful courses, IT MAY LET MANY A MAN SEE HOW LITTLE THEY ARE ESCAPED FROM THE FILTHINESS OF NATURE. For — 1. How do the lives of most men show that the spirit which lusteth after envy ruleth them? and how doth that bitter root of malice and hatred shoot forth buds and blossoms at all seasons? (1) In affection, when as men grieve at the good and greatness of another, and cannot look upon the prosperity of a man whom they wish not so well unto, but with an evil eye, and the more they look upon it, the sorer still groweth their eye, accounting themselves after a sort wronged by him, if they cannot attain to his estate. (2) In men's speeches, how doth Satan tip many men's tongues and set them on fire with all manner of malicious and murdering speeches? What is more common speech than detraction and impairing from the just praise of men? (3) In the actions of life, what a cloud of frivolous suits, and yet fiery enough, witness the malice and envy of men's hearts. If a man's beast look but over another man's hedge, and so make but offer of a trespass, or any other such trivial colour is sufficient to fire the gunpowder within, and to carry the controversy with such violence, as one must yield or both be blown up. But the most fearful and wretched work of this inbred corruption is most apparent in the pursuit of good men, because they are good; for who, be he never so good, can stand before envy, which feedeth even upon virtue and goodness itself? 2. This must teach us that profess ourselves to be the Lord's, So abhor all the sins of this suit, and to banish such filthy fruits of the flesh, which God giveth them up unto who are of a reprobate mind; and have nothing to do with such wicked inmates, which are ever plotting to set the whole tenement on fire, and which bring rottenness into their own bones and bowels. As well said a godly man of Cain, he had half killed and consumed himself with malice before he killed his brother. And not to urge the multitude of reasons which to this purpose offer themselves, I will only name those two which are couched in the verse. (1) Because that we profess that we were such in times past, but now are begotten unto God, which were it not a forcible reason, the apostle would not so often beat upon it (Colossians 3:8; 1 Corinthians 5:8; James 1:18). (2) These hateful sins make us justly odious — (a) To God (Proverbs 14:32). The wicked is cast away for his malice both root and fruit. (b) To man, in that they wage battle against Christian love, which is the preservative of all society. 3. Lastly, let every one learn timely to take in hand this crooked nature before he be accustomed to evil; for else as hardly as a blackamoor changeth his skin shalt thou become changed when wicked nature and worse custom have both barred thy repentance and bound thy sins faster upon thee. And because much of this folly is bound up in the hearts of children and servants, let masters and fathers seek seasonably to drive it out; fathers especially, because they helped their children into it, must by Christian instruction, godly example, and the rod of correction, labour to help them out, and thus do their best to make their children a part of amends. Zuinglius calleth this corruption the disease of nature. And herein it fitly resembleth the diseases of the body, the which the longer they continue the more incurable they are; and if they be let go too long they bring certain death; and therefore let parents and masters, many of whom are careful enough to prevent and seek out for help against the diseases which threaten the bodily death of their children and servants, take up some care to remove that everlasting death which this evil threateneth, and will certainly bring if in due season it be not repressed. Teach thy child and train him in the Scriptures from a child; teach thy servant the trade of Christianity and godliness, for thou art no less bound to deliver him the principles of this calling, as the particular to which he is bound. Use good means to get them the light of knowledge, opposed against this blindness of mind; work upon their wills to break them from the follies and vanities of youth, opposed to this rebellion of will; bring them at least to outward conformity in their conversation, opposed to this general depravation of manners. These things they will not forget in their age, or if they do, the peril is their own; thou hast done thy duty. One thing remember: thy servants, thy children are all poisoned, and have need of some present antidote. (T. Taylor, D. D.) Parallel Verses KJV: For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. |
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