Exposition of Colossians

Our Apostle having finished his exhortation, to seek and affect things above, and urged that on the Colossians, in the four first verses, in this fifth verse he comes to his exhortation to Christian duties of the moral Law; and first he exhorts to duties required in the commandments of the second Table, from this verse to the end of the 15. and this exhortation stands on two parts.

The first is to the mortification, and pulling away of such [Part. 1] vices and sins as are forbidden in the second Table, from this verse to the 12.

And the second part is, to the putting on, and taking [Part. 2] to themselves such virtues as there are required, from verse 12. to the 16.

Now the Apostles exhortation to the mortification of sin, is again twofold.

The first is to the mortification of such sins as were [ 1] near, and dear to themselves, and did properly belong to their own pleasures and profits, and that is laid down, and urged by certain reasons in the 5.6.7. verses.

The second is to the putting away of such sins as [ 2] did tend to the hurt of others, which likewise is propounded, and pressed by the Apostle in the 8.9.10. and 11. verses.

To come then to this Verse, where the Apostle begins his exhortation to the mortification of such sins as were dear to the Colossians, that this verse hath reference, and respect to precedent matter, it is clear by the note of inference (therefore) mortify therefore.

Now this inference is on this manner, the Apostle verse 4. laid before the Colossians, that at the appearance of Christ to judgment, they believing in Christ should certainly appear with him in glory. Hereupon even on this promise of glory, he doth infer this exhortation. Mortify therefore your members, &c. As if he had said you have the promise of glory, and you certainly look to be glorified with Christ at his appearance, therefore you ought to labor, that (if it be possible) you may be found of him without spot of sin, and to that end, you are to mortify the body of sin, and all the members of it; that is the dependence of this verse with that which goeth before.

In this verse considered by it self, we have laid before us.

[ 1] First, a general exhortation to mortify sin, which sin is here set down by a comparison under the name of a body, and the members of a body. And it is further amplified by the quality of those members, that they are terrene and earthly members. (Mortify therefore your members which are on the earth.)

[ 2] Then secondly, we have in this verse, a particular enumeration of those members, and especially of those members of sin, that were rise among the Colossians, when the Apostle writ this Epistle, therefore he saith, Mortify your members, &c. And then comes to reckon them up; five in number.

(Namely)—

• Fornication.
• Uncleanenesse.
• Inordinate affection
• Evil Concupiscence.
• and Covetousness.

To which he adds by way of disswation, and to set out the ouglinesse of that sin, that it is

• Idolatry.

Come we to the words as they are laid down by the Apostle, and first of the general exhortation, Mortify therefore your members which are on the earth.

The word (Mortify) is Metaphoricall, it is borrowed from Surgeons who when they must of necessity cut off some part of a man's body (as in some diseases they must, then they use to lay plasters to that part that is ill infected, and to be cut off, to mortify it, that is, to make it dead without sense and feeling, that it may be cut off with as little pain to the party as may be, from this manner of dealing is the word here borrowed and taken, and the meaning of the Apostle in saying, (Mortify) is this, do as Chirurgians do in some cases, use all good means to benūme, to take away life from our earthly members to kill them, and to make them no more able to stir then members mortified; yea, no more then a dead karcasse, for so doth the original word signify. (Your members) that is, your sinful motions, lusts, and affections, for the corruption of nature is compared to a body, Chap. 2.11. and the motions, lusts, and affections, that arise from them, are as members of that monstrous body, and therefore are called members by the Apostle; and again, they are said to be as members, because being not mortified they have force in all the members of the body to bring forth sin, as the Apostle saith, Rom. 7.5. The motions of sin have force in our members to bring forth fruit unto death. Yea, those motions and lusts that issue out from natural corruption, being not mortified, they run through the whole body, and soul, and do fill all the powers of the soul, and all the parts of the body with sin, and therefore they are called members (which are one the earth) that is earthly, which tend only to-earthly pleasures, and shall never be admitted into the kingdom of heaven as it is, Revel. 21.27.

Thus then, understand we this exhortation, as if the Apostle had said, do you as Chyrurgians use to do, when they are of necessity to cut off some member of a man's body, use you all good means to benumb, yea, to kill, and to make dead your sinful motions, lusts, and affections, which are as members of that body of natural corruption that is in you, and being not mortified have force in all the powers of our souls, and in all the members of our bodies to bring forth sin, and tend only to earthly pleasures and profits, and shall never be admitted into the kingdom of heaven.

Now here, first observe we the inference, and dependence of this verse on the former, our Apostle having laid down the certain hope of glory with Christ, that no sooner shall Christ appear, but all that believe in him shall appear with him in glory; we are to mark that he presently subioines to this, the duty of mortification, and saith, (Mortify therefore your members, &c.)

[Doct. 1] Hence we may take up this point of doctrine.

That hope of glory and mortification of sin, must ever go together, the one of these must ever follow upon the other, they must be undivided companions, as many as have a certain hope of glory in heaven, they must labor to quell, and kill the motions of sins in themselves.

For why? that conclusion of special faith, I shall be saved, I certainly hope, and look for glory in heaven, is ever inferred on two other propositions.

[ 1] One is in the Scripture, and that is general, (namely) this? He that repents, and forsakes his sins, and believes, and obeies the Gospel unfeignedly, shall be saved.

[ 2] The other is the perpetual, and constant testimony of conscience in such as are called (namely) this, I repent, and forsake my sins, and I believe, and obey the Gospel unfeignedly, on these two is ever that conclusion brought in. Therefore I shall be saved, I do assuredly look for glory in heaven; therefore (doubtless) mortification of sin, and hope of glory in heaven, must ever go together, they are not to be sundered.

And let everyone hereby examine himself, [Use.] and consider that this which I deliver is a duty. Saint John 1. epist. 3.3. delivers positiuelie, and doth affirm it as a general truth that every man that hath his hope in him purgeth himself. He saith in the verse before, we know that when he shall appear we shall be like him, and then he brings in this general proposition, Every man that hath this hope in him, purgeth himself, even as he is pure. That is, labors to purge out all corruption of sin, that he may be in some measure pure as Christ is pure.

Let no man then flatter, and deceive himself, with a vain hope of heavenly glory, for indeed it is but a vain and deceiving hope that is severed from mortification of sin, if thou undertake for the safety of thy soul, and say, thou hopest to be saved, and yet allow thyself in the pursuit of sinful pleasures and profits, even serving thine own lust with delight, thou deceivest thyself, thou hast no true hope of a better life after this life is ended; yea, I make no question of it, but I may justly appeal to thine own conscience in this case, even that will tell thee, that thou wallowing in sin, and pleasing thyself in a course of sin, thou hast no certain hope of comfort at the appearance of the Lord Jesus: thou that art a profane person, an epicure, a drunkard, and an unclean person, or the like, and hast no care to mortify sin; doubtless thine own heart can tell thee, that thou art so far from taking comfort in remembrance of Christ his coming to judgment, and wishing for his appearance, that thou art afraid of it, thou tremblest to think of it, thou thinkest if Christ should now come to judgment, he should come to trouble thee before the time, as the Devils speak, Math. 28.29. What have we to do with thee, art thou come to torment us before the time. I appeal to thine own heart, whether this be not the very thought of thine heart? without question it is so in many; well let us remember it, that hope of glory in heaven, and mortification of sin ever go together, and he that hath that hope in him purgeth himself, and so far as we have prevailed in the mortification of sin, so far we may be assured of a better life, and how far we have therein prevailed, may be easily known, because nothing is therein done without great resistance of our corrupt and sinful nature.

Let us then hereby examine our selves touching our hope of glory in heaven.

[Doct. 2] The next thing offered unto us in this exhortation is, the duty it self here required by the Apostle (namely) mortification of sin, that true believers labor by all good means to mortify sin, to benumb, and to make sin dead in themselves.

Now for the better conceiving of this duty, I will first show,

• 1 What mortification is.
• 2 Secondly, the means we are to use for the mortifying of sin.
• 3 And th • rdly, the continuance of that duty.

[ 1] First therefore, know that mortification is a work of grace, whereby we do not only curb, and restrain the power and strength of our natural corruption, and all the motions of it, but we abate, and weaken the strength of them, and by little and little do kill and abolish the same. I say, a work of grace, because it is not possible that nature should ever go about to mortify sin; nature doth neither see, nor feel corruption, but only grace: again, I say, whereby we do not only restrain the power of our natural corruption, and all the motions of it, for restraint of sin, may be in some part in civil honest men, endued only with civil honesty, but we abate the strength of sin, and by little and little, do kill and abolish it; and thus is mortification set forth to us in many places of the Scripture, it is called a mortifying of the old man, Rom. 6.6. a crucifying of the flesh with the lusts and affections thereof. Gal. 5.24.

If any ask how we shall know when the strength of natural corruption is more then restrained, [Quest.] even weakened and abated in us.

I answer, [Answ.] when it is not only kept from breaking out into actull sin, but the lusts that issue out of it are a burden to us, we hate and detest them, and grown under the burden of them, desiring to be delivered from them as the Apostle cried out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death.

Now the means whereby we may come thus to mortify sin in us are these.

The first is, faith applying to our selves Christ crucified, [ 1] faith whereby we believe that Christ was crucified for us, and we crucified with Christ, Gal. 2.19. where this faith is, there is the power of Christ his death, even that power that sustained Christ on the Cross, to bear the guilt and punishment of our sins, and that power is also effectual to abolish the corruption of sin in all his members, and it is indeed the power of his spirit, Rom. 8.13.

The second means is a serious application of the word [ 2] of God, and especially of the comandements, and threatenings of God to our several lusts and affections, hence is the word called the sword of the Spirit, Ephes. 6.17.

The third means is a careful avoiding of all occasions [ 3] and means, that may stirrevp our corruptions, and the sinful motions and lusts of our hearts. Job saith, Job 31.1. He made a covenant with his eyes, &c.

Now lastly, we must know that this duty doth lie on us till death, because the corruption of nature shall not be utterly vanquished, and abolished in any till death.

Thus then conceive we this duty, we are by faith applying to our selves Christ crucified, and by serious application of the commandments and threatenings of God to our several lusts and affections, and by careful avoidance of all occasions and means that may stirrevp our corruption, and the sinful motions and lusts of our hearts, to labor not only to bridle our natural corruption and weakness, but to abate it, and this must be a continued action, we are to do it so long as breath is in our bodies.

[Use 1] Now this being so for the use of it: First it may vnmaske and discover many in the world, who think highly of themselves to be unmortified persons, are there not many who shroud themselves under the covert of harmless honesty? they deal truly, they do nobody harm, they abstain from all outrageous behavior (which I speak not against) but yet if they look into themselves, they shall find they cherish in their hearts naughty affections and damnable lusts of anger or pride, self-love, self-conceit, covetousness, or the like, and these they never labor to suppress and extinguish, no they nourish these with liking, and think themselves in very good case, in respect of their civil behavior; well let such persons know that they are unmortified, yea, take this with thee whosoever thou art, that doest bless thyself in thy civil behavior, and think on it, thy civil carriage without mortification of thy sinful lusts and affections is no better in God's sight then a glittering abomination, the like civil life was found in the very Heathen, and it may be in one that never shall be saved, therefore think on it.

[Use. 2] And for further use of this, let us all be stirred up to the practice of mortification, let us labor not only to bridle our corruption, that it break nor out, but to kill and to crucify it, let us never rest till we find the first motions of it, a burden to us, and that we groan under that burden desiring to be delivered, yea, let such as have made some good proceeding in this duty still go on, and more and more mortify the flesh with the lusts and affections of it, for even the best have hidden and unknown corruptions in them, as David said, Psal. 19.12. and they must be found out and mortified, and because we fail in this duty, the Lord himself sometimes takes the work in hand, and he will crucify our corruption by his chastisements, yea (if we observe it) we shall find, that the Lord sometimes will cross us even in good courses for our secret corruption not mortified, as he overthrew the men of Israel, twice going to battle in a just cause, and by the mouth of the Lord himself: Judges 20. for their secret sin, because they were not so humbled as they ought to have been, thus will the Lord deal with all that belong to him, let us therefore, even as many as have begun to mortify sin, still go on in that duty, labor we to find out our lusts, yea the hidden corruption of our hearts, and by a true application of Christ crucified to thine own heart, by laying to it the commandments and threatenings of the word, and by careful avoidance of all occasions, and means that may stirrevp thy corruption, labor to kill and crucify sin, and to this purpose remember the words of the Apostle, Rom. 8.13. If ye live after the flesh ye shall die, but if ye mortify the deeds of the body by the spirit, ye shall live: if we please our selves in any corruption of the flesh, be it but an inward lust, and live in it with pleasure, we shall die, but if we mortify it, then we shall live, mortification of sin, is an infallible sign that we have the spirit of life, and that we live the life of grace in this world, and shall live the life of glory hereafter.

We are further to observe how the Apostle here sets out the object of mortification (namely) sin, and the sinful motions of the heart, he saith not in plain terms, mortify your sinful motions, lusts and affections, but (mortify your members) he calls their sinful motions, lusts and affections, their members, because indeed they are not only as members of that fowl body of our natural corruption, but because being not mortified, they have force to bring forth sin in all the members of our bodies, & are to us as our members. Hence we may raise two conclusions.

The first is this, that sinful motions, lusts and affections [Doct. 3] not mortified, cleave as near to us as the members of our bodies, and are as dear and near to us as any of our members: hence it is that our Savior bids us, Matth. 5.29. pluck out your right eye &c. not meaning that we should do violence to our own bodies, but that we should cut off, and cast from us the dearest things we have, if they cause us to offend, and it may be also understood of that corruption and concupiscence that hath force in the eye and hand, which is therefore called by the name of the eye and hand, because it is as dear and tender unto us, as our eye or hand, Job. 20.12 13. Zophar sets out this notably, he saith, that wickedness is sweet in the mouth of the wicked, he hides it under his tongue, he favors it, and will not forsake it, but keeps it close in his mouth.

[Reason.] The reason of this is plain (namely) this original sin and corruption hath taken hold of, and corrupted our very nature, and the powers and faculties of our souls, so as we may truly say, that the nature, and the powers, and faculties of the soul of man are corrupted, nature and the powers of nature, and corruption cannot be severed, and therefore it is, that the motions, lusts and affections that come from thence being not mortified, are as near and dear unto us as the very powers of our souls, or the parts and members of our bodies.

[Use. 1] First therefore this may teach us how we may come to know when our corrupt lusts and desires are mortified, (namely) when they are not dear to us, we make not much of them, and they are not to us as the members of our bodies, but as burdens, though they be in us, and arise in our hearts, yet we like them not, but even hate and loath them, for indeed they may be in us, yea, they may at some time be violent in us, and ouercarrie us to sin, and yet be in a measure mortified, it was Peters case, Gal. 2.12. he was ouercarried with his fear to withdraw himself from the Gentiles, yet was Peter a man regenerate and mortified, and that sin of his was a sin of infirmity, for that indeed is a sin of infirmity, when a man regenerate carrying in his heart a purpose not to sin, is notwithstanding ouercarried by some great temptation, or violence of affection to sin; every wicked and profane man will say, he sins of infirmity, as the filthy fornicator, the beastly drunkard, the common swearer, and the like, but it is not so, these persons sin with all their hearts, and their sin comes not from lust and affection, only at sometime violent, but ever ruling and reigning in them, and so they sin of purpose, not of infirmity (but that by the way) let it be remembered, that the lusts and motions of sin that are in us, and do sometimes ouercarry us to sin, are for all that in a measure mortified, when they are not dear unto us, but we hate and detest them, and are weary of them, and strive against them, and this I speak for the comfort of such as labor and groan vnde the burden of their own corruptions, yea, and sometimes are driven in respect of them, to make question of their state, whether they be the children of God or no, as sometimes this is their complaint, I desire in my heart to obey God, and to keep faith and a good conscience in all things, but I find that my nature is so wicked, and so rebellious, that I sometimes doubt I am not the child of God; well examine thyself by this, doest thou (finding thy rebellion) hate thy lust? doest thou every day (humbling thyself before God) strive against it, and being ouercarried by it to some sin, doest thou recover thyself by new repentance? if thou canst with good conscience say, thou doest this thou needest not to fear it, thou art a child of God, for mark what the Apostle saith, Galat. 5.16. walk in the spirit, and ye shall not fulfill the lusts of the flesh, it is there made a privilege of God's child not to be altogether void of the lusts of the flesh, but not to fulfill them, that is, not to accomplish them with love, with pleasure, & with full consent of will, if thou hate and detest the lusts that are in thee, if thou resist them and strive against them, if (being sometime ouercarried by them) thou recover thyself by new, and speedy repentance, certainly (remember it to thy comfort) they shall never be laid to thy charge, to thy condemnation.

[Use. 2] Again is it so that our sinful motions, lusts, and affections, not mortified, are as dear unto us, as the members of our own bodies, then let no man fancy to himself that he may at his own time and pleasure mortify, and kill any known corruption of his own heart, it is a conceit running in the minds of many, helped forward by strong delusion of Satan, that they may subdue, and overcome their known sins and corruptions when they will, and they may at their pleasure overcome their pride, their lust, their covetousness, and the like. Alas they are deceived, they shall find it will be as hard to do, as if they were to lay violent hands on their own bodies, and to cut off a leg, or an arm, therefore let not any of our hearts be possessed with such deceiving thoughts, Ierem. 23.23. Can the black-Moore change his skin, or the Leopard his spots, then may they also do good, that are accustomed to do evil, the Prophet there shows how hard a thing it is to break of but a custom of sin, even as hard as to make a black Moore white, a thing in nature impossible, now if custom which is but a second nature be so hard to be broken of, what may we deem nature it self to be, how hard a thing is it to abolish that corruption that is bred, and borne with us, and is as dear unto us as any member of our bodies. Let no man then imagine that he can at his own pleasure shake from him his old sweet familiar sin, and offer violence to his own nature, and so pleasing himself in that fond and windy conceit, neglect the timely, and careful using of the means of mortification. Let us so sone as ever we spy any corruption, any sinful lust, or motion in our hearts, use the means to kill the same, let us not suffer it there to harbor, and rest, in hope hereafter to deal with it, and overcome it, we shall find work enough at the first, and the longer we suffer it, the stronger and the more heard it will be to ouermaster. Yea, let us know, it is even a judgment of God upon us, if we suffer any known corruption in our hearts, and use not the means to mortify it; for as there is no greater sign of God's wrath, then when he suffers men to go on, and thrive in sin; so certainly it is his judgment upon us, when we suffer a known sin in our selves, and use not the means to mortify, and to overcome it. Let us therefore be stirred up to a timely and careful using of the means of mortification, so soon as ever we find any sin in our selves.

The second conclusion may be thus gathered.

In that the Apostle saith, (Mortify your members. &c,) Meaning the sinful motions, lusts, and affections that are as the members of that monstrous body of sin, and have force in our members; hence we may easily conclude thus much.

That it is the inward lust, and corruption of the heart, [Doct. 4] that doth infect all the members of the body with sin, it is that which doth fill the eye with pride, and with adluterie; so as the very look of the eye is defiled, and the eye is full of Adultery: 2. Pet. 2.14. It is that which defileth the hand, and makes it lift up to shed blood, and by it the foot is defiled, and hasteneth to mischief, by it the tongue is set on fire to blaspheme, to rail, to lie, and howsoever the Apostle saith, I am. 3.6. That the wicked tongue is set on fire of Hell, meaning by the Devil, yet it makes not against this I now deliver; because the Devil could not use the tongue of man, or any member of his body, as an instrument of sin, were it not for the corruption that is within man himself; the Devil stirs up that, and sends that abroad into all the parts and members of the body. Math. 15.18. Our Savior teacheth plainly, that all defilement of man comes from within, even from the heart, from the lust and corruption of the heart, that is the thing that doth defile the whole man.

[Use.] Now this being so, that from the lust and corruption of the heart, comes the infection and defilement of all the parts and members of the body with sin: it behooues everyone of us to follow the counsel of Solomon, Prov. 4.2.3. To keep our hearts with all diligence: and in the first place, to look to the purging of our hearts from sinful motions, lusts, and affections: wouldest thou mortify the lust, or pride that is in thine eye, thou must then labor to mortify the lust that is in thy heart, which doth fil thine eye with lust, it is preposterous and in vain to go about to mortify the sin of thine hand, thy feet, &c. so long as thine her at is full of unmortified motions and lusts, to instance in one particular, it is to no purpose in respect of true mortification, to keep back thine hand from doing wrong to others, either by violence or fraud, if thou have within thee the heart of Ahab, even a secret liking of the goods of thy neighbor, tickling, and delighting thine heart, and causing thee to wish, Oh would such a house, or such a field were mine, for that rate of covetousness will at one time or other send forth bitter fruits; look therefore in the first place, to the mortification of the lust, and corruption of thine heart, if thou labor to mortify the members of thy body, and not the members of that body of corruption that are in thee, which fill thine eyes, thy hands, thy tongue, and all the members of thy body with sin: the Lord may deal with thee proportionablie, and justly fasten his judgment upon thine heart, and give thee up to hardness and vnfeelingnesse of sin; for it is just with thee Lord wherein we sin, therein to punish us.

One thing yet remains in this general exhortation to be considered (namely) the quality of the members of sins, that they are earthly, we are to mark that the Apostle saith not, which are hellish or devilish, as he might, but which are earthly; he thought it sufficient to set out the ugliness of sinful motions, lusts, and affections, to say they are earthly. [Doct. 5]

And indeed, it is enough to make the sinful motions of our hearts ugly, and hateful in the sight of God, and of good men; yea, in our own eyes, if we be children of God, when we find they tend only to earthly pleasures, it is enough to make us hate and detest them, and desire to be freed from them, our Apostle could not speak of such motions in other men but with tears in his eyes: Phil. 3.19. They mind earthly things: the motions of their minds are earthly, and shall we then speak and think of them in ourselves with delight? If we do, we are far from the affection of the Apostle.

And indeed, [Use.] when God's children feel their hearts moved towards fornication, uncleanness, or the like, they think with themselves, these are but earthly and sensual pleasures, and even in that respect they labor to quel and kill such motions, and suffer them not to rest in their bosoms, because they are gross and earthly, they cannot away with them.

Come we to the particular enumeration of the members of sin, which the Apostle exhorted the Colossians to mortify, in the words following.

(Namely)

• Fornication.
• Uncleanenesse.
• Inordinate affection
• Evil Concupiscence.
• and Covetousness.

He reckons up five particular sins, that are to be mortified, the four first are sins against the seventh commandment.

• Fornication.
• Uncleanenesse.
• Inordinate affection.
• Evil Concupiscence.

And the fifth is a sin against the eighth.

• Covetousness.

Before we come to speak of these sins, as they are laid down in order; observe the Apostles order, his manner of proceeding; from his general exhortation to the mortification of sin. He comes down to particulars, he thought it not sufficient to say mortify sin, but he descendes to exhort to the mortification of such sins, as he knew were found among the Colossians, (as indeed, Fornication was a sin common among the Gentiles) and the Apostle doth bend his speech much against it in his other Epistles; yea we shall find, he insisteth more largely, in condemning that sin, then commonly he doth, in any other sin.

Hence we are taught thus much.

[Doct. 6] That sin is not only to be spoken against in general, but also in particular. Ministers and Preachers of the word are to bend their speech against particular sins, even sins known to be amongst them, to whom they speak; and not only to say, take heed of sin, or fly from sin, but to point out particular known sins that are found in them to whom they speak. We shall find it to have been the practice of the Prophets and Teachers, from time to time. 2 Sam. 12.7. Nathan comes to David, and tells him, He was the man, yea, he went further with him, and laid before him his particular sin, and the greatness of it, bringing to his mind God's mercy in his advancement, his contempt of God's goodness, and his close and cunning dealing in committing his sin from that verse to the 13. Thus Act. 2.23. the Apostle Peter tells the Jews of their particular sin, That they had crucified Jesus of Nazareth, and to make them see the ugliness of their sin, he goes on, and sets before them the manner of Christ his apprehension, that they had taken him by the hands of wicked men, preordained as vessels of wrath to that purpose, and that they had crucified Jesus indeed, but that Jesus whom God had raised up from the dead, and by his right hand exalted to the highest heavens, and made both Lord and Christ. It were easy to show this by many other examples, that the Preachers of the word, are not only to deal against sin in general, but to descend to particulars, even to sins known to be in them to whom they speak.

The reason is plain, they are to labor to make men so to see sin, that they may be humbled, and repent of it; and that will never be effected by speaking against sin in general; every man will be ready to put of that which is spoken in general from himself to others, and therefore there must be a descending to particular sins known to be in them, to whom the Word is preached.

First therefore, this gives warrant to the Ministers of [Use. 1] the word, to speak against particular known sins; yea, it lies upon us that are Ministers as a duty, we are to deal with sin, as private men use to speak of State-matters in general terms, warily, and a far of, lest they be entangled in their talk, but we are to strike at sin in particular; yea, we are to discover the peculiar ugliness, and deformity of it, by the condition of the sinner, by the manner of doing it, and by circumstances of time, and pla • e, and if sin be so set before such as are guilty, it will either by grace make their harts bleed for sorrow, as theirs did, Acts 2.37. or by corruption burst for anger as theirs did, Acts 7.54.

Again, is it so that the Preachers of the Word are to [Use. 2] deal against sin not only in general, but in particular, then let no man think himself h • rdly dealt withal, if his particular known sin, be set before him in the preaching of the word; it is commonly said, when a man reproves a notorious sin in any man, that he speaks against that man, as if a man and his sin were all one, whereas indeed the Preacher speaks not against the person, but against the sin of the person, and if a man be somewhat vehement in speaking against a particular known sin, according to the nature and quality of it, then he shall be charged with too much rigor, and he is too harsh and peremptory, and that his words are not to be borne; thus we manifest, and belch out the corruption of our own hearts; yea, even this is a particular sin too common amongst many: we delight in such teachers, as come not near us, and in such as never touch our particular sins: if a man fill our heads with novelties and strange conceits, he is the only teacher for many of us; as for him that comes home to our hearts, and sets our particular and personal sins before us, we cannot away with him, we like not him but from the teeth outward. Let us take knowledge of this to be the particular sin of many of us, and let us be humbled for it; otherwise we may justly look for the curse of God on our hearing, that as we delight in plausible novelties, so the Lord in his just iudgdment may suffer our heads to be filled with them, and keep our hearts empty of all saving comfort; yea, even hide from us the sweetness and comforts of his word.

Come we now to speak of the sins here reckoned up by the Apostle that are to be mortified, and first of these four,

• Fornication.
• Uncleanenesse.
• Inordinate affection.
• Evil Concupiscence.

I will therefore:

First, show what these sins are severally, and the greatness of them.

And secondly, the means that are to be used for the mortification of them, with application of the same.

And after that, come to some general doctrine that may be gathered from these words.

First therefore know we that (Fornication) is an outward [ 1] breach of the seventh commandment, and it is the carnal copulation of two single or unmarried persons, even filthiness committed by two persons unmarried, and howsoever, this is not so great a sin as adultery, which is filthiness committed between married persons, or at least one of them being married, yet is it a most grievous sin: 1. Corinth. 6. from verse 15. to the end, our Apostle doth there paint out the greatness of it in lively colors, as that it takes the members of Christ, and makes them the members of an harlot, if defileth the body in more special manner then other sins, whence it is, that men and women are counted dishonest, if not only, yet chiefly for the sin of fornication, it defileth the temple of the holy Ghost, and it prostituteth the bodies of men and women bought with a great price, even the precious blood of Christ, to most base and vile uses: add to these the fearful effects and fruits of this sin, which may also set out the greatness of it, it brings forth a diseased body, a poor estate, and an ill name, yea, which is woorste of all, it makes both body and soul liable to the curse of God. 1. Corinth. 6.6. yea, not only the body and soul of one, but of two at once, even two at one time by this sin are enwrapped within compass of God's curse, and therefore doubtless fornication is a grievous sin.

[ 2] Now the second sin here named is (uncleanness) this sin also is an outward breach of the seventh commandment, and by it we are to understand, every actual defilement of body against nature, as that of incest, with such as are within degrees forbidden, and laid forth Levite. 18. from verse 6. to the 18. and of other defilements which are more against nature, as that which is committed with another kind, as with brute beasts, expressly forbidden, Levite. 18.23. or that which is committed with that sex which is not for that natural use spoken of, Rom. 1.26.27. and was the sin of Sodom, or that which is most unnatural, and was in part the sin of Onan, Gen. 38.9. now these defilements of the body are most foul and grievous sins, in that they are not only against the Law of God, but against the very light of nature, and be commonly punishments of some other horrible sins, and ever follow a very profane and dead heart: Rom. 1.24. the Apostle saith, when the Heathen turned the glory of the incorruptible God, to the similitude of the image of a corruptible man &c. God gave them up to their hearts lusts: unto uncleanness, &c. therefore all kind of uncleanness is a horrible sin.

[ 3] The third sin of the same kind here mentioned is the (inordinate aff • ction) which is an inward breach of the seventh commmandement, in the original it is but one word 〈 in non-Latin alphabet 〉 , and hereby we are to understand the passion of lust, which boileth and burneth within, provoking the body, and mind to uncleanness, and this is that which the Apostle calls burning: 1. Cor. 7.9. It is better to marry then to burn, that is, to have within a continual fervency of lust, boiling and stirring to uncleanness and fornication, and herein may appear the greatness of this sin, in that it is a burning lust and affection, for being so, it not only hindereth good motions of the heart, but as fire doth consume all moisture of grace, yea where there is an heart enflamed, and burning with the passion of fervent lust, that flame doth distract the mind, distemper the body, and disorder all holy actions, it is worth marking that Peter saith, 2. Pet. 2.14. they that have adulterous eyes, which are the messengers of that passion of lust, they cannot cease to sin, therefore (without question) this inordinate affection, this passion of lust is a grievous sin. [ 4]

Now the last sin of this kind expressed, is Evil concupiscence) which is also an inward breach of the seventh commandment, and first the Apostle calls it (evil) to distinguish it both from the desire of nature, of things serving for the necessity of nature, as meat and drink, which in it self is neither good nor ill, and also from the lust of the Spirit, spoken of Gal. 5.17. which is holy and good, and this evil concupiscence here spoken of, is the inward motion of the heart to uncleanness, with consent of will, it is the purpose and desire of the heart to any filthy act of adultery, called by our Savior the adultery of the heart: Matth. 5.28. he that looketh on a woman to lust after her, that is, with a will and desire to her, hath committed adultery with her already in his heart, now this is the mother and root of that burning lust, and they differ only in degree one from another, this desire to any filthy act of adultery is the first degree of lust, and that passion of lust is a further degree, giving no rest, but ever stirring to the committing of the filthy act of adultery, and therefore this desire of the heart to any filthy act of adultery, being the mother of that fervent and boiling lust, and the grandmother of uncleanness must needs be a great and a grievous sin.

Having thus seen these sins what they are, and the greatness of them, consider we in the next place, the special means that serve for the mortifying of them, which are chiefly these.

First, the fear of God, that we fear God in his word and commandment that forbids these sins, that fear will cleanse both the heart and body: Marriage indeed is a means to avoid the act of filthiness, but it will not kill lust if this fear of God be wanting, this hath the promise, Eccles. 7.28. I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands; he that is good before God, shall be delivered from her, but the sinner shall be taken by her.

[ 2] The second means is a true delight in the word of God, and his holy ordinances, every man will have his delight, if we have not spiritual delight, certainly, our hearts will be taken up with fleshly and carnal delights, and therefore true delight in the word and ordinances of God is a special means to keep out lust, Prov. 2.10. Solomon saith, when wisdom entereth into thine heart, and knowledge deligtheth thy soul, then verse 16. It shall deliver thee from the strange woman, even from the stranger that flattereth with her words.

[ 3] The third means is earnest prayer to God, that he would purify and purge our hearts, for he alone it is that must purge them from filthy lusts, and as one saith well, it is not possible that either that Christian, who is diligent in prayer should be weak in grace to overcome sin, or that grace should abound where there is neglect of prayer.

[ 4] The fourth and last means is, avoidance of all things that stir up and nourish these lusts in our hearts, for take away food from the body, and it will languish and pine away, so take away those things that stir up and nourish lust, and lust will be weakened and decay in us, and those are, idleness, excess in diet, curiosity, and excess in trimming the body with apparel, wanton speeches and gestures, bad company and the like.

If we now examine our selves by these means spoken of, it is to be feared we shall find that many of us are unmortified in respect of these sins, yea, even such as will challenge to themselves that they are free from the filthy act of adultery, and not to stand on it, whether they fear the Lord, or delight in his word, or use prayer against these lusts, or no, do not many persons show themselves unmortified in regard of these sins, in their light and wanton apparel, in their newfangled and garish attire.

They will say, [Object.] do you know my heart whether I be mortified or no.

I answer thee, I take not on me to know thine heart, [Answ.] but by the fruits, can any think thee mortified to sin within thine heart, when thou livest to all vanity and excess without in thy body, must we judge thee reformed in soul, who art unreformed in body, and that thou art mortified to these sins, and yet regardest not the means of mortification, we have no warrant so to think, & thou deceivest thyself, if thou think thou art mortified to these sins.

Now then that everyone may be stirred up carefully to use the means that serve for the mortification of these sins.

Let us consider how far they provoke the Lord to wrath; we shall find they provoke him not only to execute his vengeance on the parties themselves, that are guil • ty of them, giving them up in their souls to profaneness, and plaguing them in their bodies, with fowl and filthy diseases, but they provoke the Lord to execute his wrath on the place, and land where they live, Levite. 18.25. the Lord saith, the land is defiled by them, and shall vomit out her inhabitants, the words are of great vehemency, and therefore our fear should be great, that we provoke not the Lord to such vengeance, we ought to be stirred up to a careful practice of the means, serving for the mortifying of these sins.

Come we to the third thing I propounded to stand upon (namely) some general doctrine, that may be gathered [ 3] from these words, and first in that the lust of fornication is to be mortified.

We may gather.

[Doct. 7] That fornication is not a thing indifferent, or a matter of small moment, and lightly to be regarded, but it is a sin, it is a breach of God's Law, and that a great and fearful breach of it, this point I have sufficiently made manifest, only remember that the Apostle in the 1. Corinth. 6. doth much insist on that, and condemns it by many arguments, and he calls it directly sin, verse 18. Flee fornication, every sin that a man doth is without the body, but he that committeth fornication sinneth against his own body.

Now thi • we are to hold for truth, against whatsoever can be said to the contrary, for indeed there is something said and objected by some to the contrary, even against the plain evidence of the word, either in way of extenuation of this sin, or to prove it to be a thing indifferent.

[Object. 1] As first it is objected, that the Lord bad Hosea the Prophet Hos. 1.2. to take to him a wife of fornications, and therefore (say some) fornication is not simply evil, and in it self no sin, for if it be (say they) then did the Lord command the Prophet to sin.

[Answ. 1] First, that can never be proved to be a history, and a narration of a thing done, but a Prophetical vision.

[Answ. 2] Again, if we grant it was a thing done, yet will it not follow thence, that the Lord commanded the Prophet to sin, or that the Prophet sinned in so doing, because the Lord hath power to dispence with his Law, and may give a special command for the doing of that which he hath generally forbidden in his Law, and the Prophet being commanded might lawfully do it & not sin, yea, if he had not done it being commanded of the Lord he had sinned, as Abraham had sinned if he had not gone about to kill his son Isaac, being so commanded by the Lord, Gen 22. and the Israelites had sinned, if they had not spoiled the Egyptians as they were commanded of the Lord, Exod. 11.2. though the fact of Abraham without the special commandment of the Lord, had been murder, and the fact of the Israelites had been theft, therefore it makes nothing for the defense of fornication to prove it no sin▪ because the Prophet had a special commandment to take unto him a wife of fornications.

It is further objected, [Object.] that fornication is reckoned up by the Apostles among things indifferent, Acts 15.29. the Apostles decreed that the Gentiles should abstain from things offered to Idolles, and that that is strangled, which are things indifferent, and to these they join fornication therefore say some, fornication is a thing indifferent.

To this I answer, [Answ.] it follows not that fornication is a thing indifferent, because it is joined with things indifferent in the decree of the Apostles, for their purpose was not in that decree to show what things were indifferent, or what unlawful, but what things were most offensive, and what things did chiefly trouble the churches, and offend the weak Jews, and those were eating of blood, and things strangled▪ and the fornication of the Gentiles; the Apostles afterward in their writings show plainly their judgment of those things, and we find they declare it lawful to eat blood and things strangled, but they simply condemn fornication, therefore notwithstanding this, that fornication is reckoned up with things indifferent, it remains that fornication is in it self a sin, yea a grievous sin.

Therefore wickedly deal the Papists who tolerate and permit open whoredom, the Pope alloweth the curtesants in Rome and other places at a rent to profess filthiness, yea, the Papists stick not to say, and publish in their writings, that the stews are for a common-wealth, and that in some persons fornication is better then marriage, which indeed is a doctrine of diuelles, and fetched from the pit of hell, what can be more contradictory to the Spirit of God, and to the plain evidence of the Scripture.

Oh but say they, [Object.] the stews are tolerated for the avoiding of greater evils, as adultery, incest, and the like.

[Answ.] I answer them, cursed be that remedy of sin, that is sin it self as Augustine saith, God will not have such a gain to be recompensed with such a loss, and the Apostle saith, Rom. 3.8. Some say, let us do ill, that good may come thereof, but mark what follows, their damnation is just, evil must not be done, that good may come of it: we may see by this the shameless impudency of the Papists, what wickedness will not they defend, that so boldly plead for confessed filthiness.

[Use.] But to come to our selves, is it so that fornication is simply evil, and a grievous sin, then far be it from everyone of us to extenuate the matter, and to account of fornication but as a trifle, and as the world speaks, but a trick of youth, shall we esteem that a trifle, and a trick, that is repugnant to the eternal wisdom and justice of God revealed in his holy Word, that shuts out of the kingdom of God, and opens hell mouth upon us, and makes us subject to the curse of God, to be everlastingly tormented in body and soul in the fire of hell? far be it from everyone of us, and certainly it is far from all that have any dram of grace, and any conscience, or true feeling in them, they that esteem fornication a small matter, and but a trick of youth, the Devil hath dulled their hearts, and that is come on them, the Prophet speaks of Hos. 4.11. whoredom, and wine, and new wine hath taken away their heart, even their judgment and understanding, their conscience and feeling; and therefore labor thou to esteem of fornication, as it ought to be esteemed, even as a foul sin and fearful breach of God's Law, and as a sin that of it self brings forth fearful effects in this life, and in the life to come destruction of body and soul, and so account of the threatenings of God against it, as of certain executions, fear the plagues and judgments denounced against it, as presently to come, on the committing of it, for if thou suffer Satan so far to prevail with thee, as to account fornication but a trifle, certainly then as it is, Prov. 7.22. thou wilt straight ways follow the harlot, as an ox that goeth to the slaughter, and as a fool to the stocks for correction, not discerning whither thou goest, or what danger thou art like to fall into, therefore account of fornication as it is, and ought to be accounted of, and learn to fear and avoid it.

In the next place observe we, that the Apostle doth not only exhort to the mortification of lust, breaking out into the act of fornication or uncleanness, but to the mortifying also of the passion of lust, of inward burning, and of evil concupiscence, to the mortifying of the purpose, and desire of the heart to any filthy act of lust, hence we may take up this point.

That we are not only to strive against the act of [Doct. 8] fornication or uncleanness, but we must also endeavor to subdue and overcome the inward lust of our hearts, we must labor to stock up the root, and to dry up the fountain of all filthiness, and evil concupiscence 1. Thessal. 4.3.4.5. the Apostle teacheth that our sanctification according to the will of God standeth not only in abstaining from the outward act of fornication, but that everyone of us know howe to possess his vessel in holiness and honor, and not in the lust of concupiscence, that is, not in the inward burning lust, stirring up to filthiness coming from evil concupiscence, as if he had said, that is indeed true sanctification agreeable to the will of God, and pleasing to God, that is, throughout, outwardly in the body, keeping that pure and undefiled, and inwardly in the heart, rooting out from thence, the lust of concupiscence, and therefore we must not only strive against the outward act of filthiness, but labor to pluck up the root, and to dry up the fountain of it.

And there is reason for it, [Reason.] for otherwise we shall labor but in vain though we cut off the branches of lust; yet the root it self being still left in our hearts, certainly, they will spring and grow again; therefore, in reason, we are not only to abstain from the act of filthiness, but to mortify the inward lusts of our hearts.

[Use.] And herein many are much wanting if we duly examine our selves in this behalf, I am afraid many of our own hearts will witness against us, and condemn us; do not many, only for their profit, or credits sake, either to avoid the danger of the Law of man, or shame of the world, or the like, abstain from the act of fornication, and uncleanness, and yet never strive against the inordinate affection, and evil concupiscence, which they know to abound in their hearts, yea their own hearts can tell them they nourish impure, and filthy lusts within, and yet they think all is well, so long as they are free from outward filthiness; yea, it may be some there be, who are unfit by reason of age, or debility of body, for the practice of (Fornication) who yet delight in seeing others wanton, and their hearts are tickled, and leap for joy within them, when they see others run madding after that sin, in all wanton and unseemly gestures, and they think that it is a matter of nothing, and they are in no danger at all in that respect: I fear me, that which I now speak sits near many persons, and they cannot avoid the dint of it, I appeal to their own consciences, whether it be not so with many; and let such persons whose hearts are herein guilty, know, that they are far from true mortification, and consequently (as yet) far from hope of salvation. Therefore think on it it, whosoever thou art, that thinkest all is well, if thou abstain from the act of fornication, or be unfit for the practice of of it, and yet doest harbor in thine heart known filthy lusts, and withal remember that thy inward lust & concupiscence, is a breach of the commandments of God, and that his eye doth see thy most secret filthiness, and will one day bring it to judgment, Eccles. 12. 14. the eyes of his glory are so pure, as he will not allow the least filthy conceit in thine heart, and therefore think it not sufficient to abstain from the outward act of filthiness, but labor thou to mortify, to kill, and crucify the inward lust of thine heart, yea never rest using means to that purpose, till thine own conscience bear thee witness, thou hast in some good measure subdued and overcome the same.

One other general doctrine may be gathered from these words: In that the Apostle doth exhort to the mortification of these sins, it shows plainly.

That we by nature are prone to fall into them; and [Doct. 6] herein is discovered unto us, the great corruption of our nature, which without God's grace is prone to such vile monstrous, and such ugly sins: I shown the greatness of the corruption of nature in handling the 11. verse 2. Chap. in that it is a body of flesh; but hereby it may further appear to us, in that it shows it self in so many foul sins of one kind, and some of them so enormious, and monstrous, as they violate the very law of nature yea so great is the corruption of our nature, breaking out into these sins, that age will not abate the burning lust that issueth out from thence. May we not observe it, that even aged persons, whose bodies are decrepit and past the practice of uncleanness, yet the fire of lust is still burning in their hearts, and lets loose their tongues to filthyinesse? Oh then the huge heap of corruption that is in our nature; the Papists say, we aggravate the filth of nature too much, O they stand on their pure naturals, but indeed the filth cannot be sufficiently spoken of, as one saith well, [Use.] an Angel cannot sufficiently point out the mystery of sin and filthiness of nature.

Let us take knowledge of it, and let it stir us up to use all good means, that may keep us from these sins, we have the seed of all these sins within us, and think not that age will mortify thy lust, or that human wit will keep thee from these sins, as some use to say, Oh such a one is a jolly wise man, I marvel therefore, that he should so ouershoote himself, and fall into that sin of fornication, implying thereby that human wisdom is sufficient to keep from filthiness; no, no, thou art deceived if thou so think. David was no fool, and yet we know he fell into this sin, yea consider it well, that David when he was somewhat grown in years, and had also the remedy against it, yea, as those times suffered, many wives, yet fell into the sin of adultery: therefore be not thou secure, and think thyself safe, because thou art wise, or aged, or hast the remedy. No, no, think on the corruption of thy nature, and still use all the good means that may keep thee from these sins. Labor thou to fear God in thine heart, and that his grace may sanctify, and cleanse it from filthy lust, and when any unclean conceit is cast into thy mind, speedily reject it, bend thy mind another way, take in hand some business about which thou canst be busy indeed, and call to God for strength, and then, no doubt, he will help thee to quench that fiery dart.

Come we now to the fifth particular sin, here specified [ 5] (namely) Covetousness: (and Covetousness which is Idolatry.)

In speaking of this sin, keeping myself still as neeere as I can, to the purpose of the Apostle. I will observe the order, I held in handling of the former sins.

• 1 As first, I will show what Covetousness is.
• 2 Secondly, the greatness of that sin.
• 3 Thirdly the means that are to be used for the mortification of it, with some application of the same.
• 5 And then come to some general doctrine, that may be gathered from these words.

[ 1] First therefore, know we, that (Covetousness) is an inward breach of the eighth Commandment, it is the theft of the heart, as the Apostle Peter 2. epist. 2.14. saith of wicked men, They have hearts exercised with Covetousness. It may be thus briefly described.

It is an immoderate desire of having much, so the original word here used doth signify, and we are to understand it, with a reference to outward riches.

Now for the better conceiving of the nature of this sin, [Quest. 2] two questions are briefly to be answered.

First, it may be demanded, whether there may be a [ 1] moderate desire of outward wealth.

Answer: there may, [Answ.] for desire is a natural affection and being towards any good thing, as riches are in themselves; it is lawful, & good, when it is with due measure, and moderation, according to the nature of the thing desired.

Secondly it may be demanded: when is the desire of [ 2] outward wealth moderate?

Answer: [Answer.] when a man doth desire riches, as outward things and blessings, on the left hand, and not on the right, and doth desire only such a measure of outward wealth, as the Lord in his wisdom knows to be meet and necessary for him, both for the sustentation of nature, and the preservation of his life, and for the maintenance of that lawful state, condition, and dignity in which he is set. And this is warranted to us by that prayer of Agur, Prov. 30.8. Feede me with food convenient for me: or with bread of my allowance; where we see that Agur prayed to God, and desired of him that he might have food of his allowance, (that is) the daily portion which God by his wisdom, and providence had cut out for him, both to sustain his nature, and to further him in the service of God, and if we desire such a measure of outward riches, then is our desire moderate and lawful; and by this we may further conceive when our desire of riches is immoderate (namely) when we desire more outward wealth, then God sees necessary for the preservation of our lives, and the maintenance of our lawful state, and condition, and that immoderate desire of riches, is covetousness.

I might show this to be a great sin many ways, as that it is a sin against God, a breach of his Law, it shuts out of the kingdom of God, but I will make it manifest by that which the Apostle doth here subioine, that it is Idolatry, adding to that one thing further.

[ 1] First therefore, Covetousness must needs be a great sin in that it is Idolatry, in that it is a spiritual Idolatry, and so not only a sin against the second Table, but against the first also, in such sort, as he, or she, that is possessed with it, is a spiritual Idolater, as the Apostle saith, Ephes. 5.5. which is said not only in regard of the covetous man's love to riches, surpassing his love to God (for so fornicators, and other sinners may also be said to be Idolaters) but in that respect which is more proper to this sin, which is, that covetous men put their trust in riches, which ought to be wholly put in God, and is a chief part of that holy and inward worship we owe unto God.

For indeed the very ground of Covetousness, and of an insatiable desire of riches is this: men have a false and foolish imagination, that wealth will bring some happiness, and that if they have store of wealth, then they are in safety and happy case, and thereupon their desire of riches is enlarged, and they become exceeding greedy and insatiable, in desiring and seeking after them, and having abundance are still covetous, & so withdraw their hearts from the Lord, and trust to their riches, as to holds most strong and mighty.

Yea, many times covetous rich men so trust to their riches, as thereby in their conceit they secure themselves against calamities; they think themselves free from danger of famine, and many other afflictions; yea, we verify this by a common speech of men, we commonly use to say of one that is wealthy. Oh, he cannot do amiss, he hath the world at will; as if we should say, he is free from danger, no hurt can come to him, and this is undoubtedly true of all covetous persons, they make their goods their God, they place happiness in them, and they rest on them as on a foundation most sure and stable, that which Job saith in way of clearing himself, Job 31.24. is doubtless true of all covetous persons, They make gold their hope, and say to the wedge of gold thou art my confidence. And hence it is that the Apostle requireth Timothy, 1. Tim. 6.17. to charge rich men that they trust not to their uncertain riches, knowing that to be a common sin of rich men, to trust to their riches, and thus is the covetous person an Idolater, the Devil setting up in his heart, which ought to be the Temple of God, the Idol of riches, and so is covetousness without question, a gteat and grievous sin.

Yet in the second place, the greatness of this sin will [ 2] further appear to us, if we consider the fearful effects of it, 1. Timoth. 6.9. the Apostle saith, they that will be rich, they that have an insatiable desire of riches, fall into temptations, and suares, and into many foolish and noisome lusts, which drown men in perdition and destruction, and Vers. 10. he shuts up all in general, that it is the very root of all evil, it is the mother of all mischief, which we are thus to understand, that where this sin of covetousness is, there sin aboundeth: there is no evil that a covetous man will abstain from, if it may further his gain, neither will he willingly do any good that seems contrary to his profit. Yea this sin of covetousness it carries a man with a violent stream to sin, even against conscience; it made Ahab sick till he had his desire, both Naboth's vineyard, and his life; it set Judas forward, against all sense, to sell his Master for thirty pieces of silver, and that after diverse admonitions; and whence come treacheries, and cruel murders,, sometimes of Fathers and Mothers, but commonly from hence, the covetous heart is set on the booty, saying to it self, by this means, such an house, such land, or such a sum of money shall be mine, and the heart being set on that, it puts out all light of religion, of reason, and sometimes of nature it self. Yea further, which is worst of all, this sin of covetousness, it brings a man or woman almost to an impossibility of repentance, and salvation. It is almost impossible that a covetous person should be saved, Matth. 19.24. saith our Savior, It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. (namely) A covetous rich man, the reason is given by our Savior in the exposition of the Parable, Matth. 13.22. The covetous heart is taken up with the cares of this world, and those choke the seed of the word, and hinder it from taking place in the heart, and so frustrate all means of repentance and salvation; and of this the Lord complained, Ezekiel 33.31. They come to thee (saith he) as people use to come, and my people sit before thee, and hear thy words, but their heart goeth after covetousness. Their couteous hearts will not suffer them to profit by the preaching; therefore without question the sin of covetousness, being such a root of bitterness, and bringing forth such cursed fruits must needs be confessed in this respect also, to be a great sin.

Come we then to consider such means, for the mortification of this foul sin, the lust of covetousness. The special means that serve to that purpose, are chiefly three.

The first is a due consideration of the insufficiency of riches in themselves, and of themselves to do us any good; for (as we have heard) it is an imagination of some good, or happiness to be found in riches, that sets the heart a work to desire them excessively. We must therefore labor truly to understand and consider the insufficiency of them in themselves to do us any good, that of themselves they are not able to do us good, as indeed they are not, our own experience may teach us so much; we see sometimes a man pines away in the midst of plenty, though he have abundance of wealth, yet nothing is able to do him good, unless the Lord bless it as a means of good unto him, it is not all the wealth in the world; that of it self can help us, or keep away any judgment of God from us: Pro. 11.4. riches avail not in the day of wrath: this we must labor to be persuaded of, and we shall find it a notable means to expel out of our hearts the lust of covetousness.

The second means to this purpose is this: we are to consider [ 2] that abundance of wealth given to us upon our greedy and insatiable desire of it, is not only insufficient to do us good, but hath the curse of God attending on it, for we sinned in so desiring it, and our sinful desire being satisfied, that abundance is given unto us in God's wrath, and not in his mercy, why then should we enlarge our hearts immoderately to desire wealth, which being given upon that desire, hath the curse of God attending on it.

The third means serving for the mortification of the [ 3] lust of covetousness, is contentation, the holy Ghost saith, Hebr. 13.5. Let your conversation be without covetousness, and be content with those things that ye have) where he makes an opposition between contentation and covetousness. So that where contentation is, there cannot be covetousness. It is an excellent means to drive it out, we must therefore labor for contentation, even to be well pleased with that particular state, wherein the Lord hath set us, and to esteem it the best estate for us, be it better or be it worse, and to this end we are to consider that nothing comes unto us, but by the good providence of God, and (we being his children) from the good and gracious hand of the Lord; and again, that we are less then the least of God's mercies, as Jacob said, Genesis the thirty two, the tenth, that we are unworthy to draw breath in the air, and these things well considered, will settle our hearts with contentation, and will be an excellent means to root out the lust of covetousness. Having now seen this sin of covetousness what it is, and the greatness of it, that it is as the sin of idolatry, and that it brings forth many fearful effects, especially, that it brings almost an impossibility of repentance and salvation, it nearly concerns everyone of us, to look into our selves to see whether we be guilty of this sin, or no? if we duly examine our selves, it is to be feared that the most of our hearts will be found infected with this sin, our practice shows it, what heauing and shouing is there for the things of this life? do not such as be wealthy use all means, both in buying and selling to keep the poor still under? do they not many times sweep the market of a commodity, so that others that come after them, can find nothing but the refuse, or be forced to buy at the worst hand? and what should I say of our fraudulent and deceitful dealing, and our seeking and taking advantage one against another for the enriching of our selves? do not these things, and many more that might be brought, plainly show that we are covetous.

[Object.] Object: I give everyone his own, and I take nothing but that the law gives me.

[Answ.] This thou mayst do, and yet be covetous, if thine heart be ever musing and thinking of riches, if it be thy greatest joy when thou encreasest thy wealth, and thy greatest sorrow when thou sufferest any loss in outward things, certainly thou art covetous; so that if we thoroughly examine our selves, it is to be feared that the most will be found corrupted with this sin of covetousness. Therefore we are to be stirred up to use the means, that serve for the mortifying of it, and to this purpose consider we only two things.

First this, thou mayest hear the word with joy, and have many good things in thee, yet if thine heart be possessed with covetousness, that will not suffer any grace to take rooting in thee, a crop of corn will as soon thrive on a waste mountain, or in a thick thorny hedge, as grace will grow in thine heart if that thou be covetous.

Again if thou care not for inward growth of grace, yet I am sure thou carest for the continuance of thy wealth, know therefore that covetousness will in time waste and consume it, one compares covetousness to a thief, and saith, it is in vain for thee to lock up thy riches, so long as thou hast within, the great thief covetousness, and indeed the holy Ghost saith, Prov. 11.28. he that trusteth in his riches (as every covetous person doth) he shall fall: for besides his inability of standing, he hath the hand of God to pursue him, and to push him down, therefore certainly he shall fall, and his estate shall not continue, if not in his time, yet in his sons days, and we shall find it true, that hardly a third heir shall enjoy the wealth of a covetous worldling, if then we either regard the inward growth of grace, or the continuance of that wealth we have with comfort, let us be stirred up to use all good means serving for the mortifying of the lust of covetousness, labor thou rightly to consider the insufficiency of riches in themselves to do thee good, and that riches being excessively desired, and so given upon that desire they have the curse of God attending upon them, and withal, labor to be contented with thy present estate, esteeming that the best estate for thee, as coming from the good providence of God, and that thou art less then any mercy of God vouchsafed unto thee, that so thou mayest root out of thine heart, the cursed lust of covetousness.

Some general doctrines remain to be gathered from these words.

I will only point at them.

First, in that covetousness is here condemned, we may gather.

That having much is not condemned, but the immoderate [Doct. 10] desire of having much, if God by his good hand cast abundance of wealth on us, we neither desiring nor seeking after it, we may lawfully hold and use it, we find many testimonies and examples in Scripture, warranting the having of much,) if God give it) and the using of it, if we use it to God's glory, and the good of our selves and others, and with moderation, not setting our hearts upon it: [Use.] Psalm. 62.10. If riches increase, set not your hearts thereon.

The second general thing offered hence is this.

We see here, that there may be idolatry in respect of baser things then Saints or Angels, and therefore that Popish distinction of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 of worship and service, [Doct. 11] is but vain and foolish, the Papists are not able to defend it.

[Use.] Our Apostle having verse 5. laid before the Colossians his exhortation to mortify sin, and reckoned up some particular sins, that they were to labor by all good means to mortify in this sixth verse and in the seventh following, he labors to strengthen his exhortation, and to urge it upon them, and that by two reasons.

[Reason. 1] The first is laid down in this sixth verse, and it is taken from the dangerous and fearful effects, that the sins before specified bring forth, namely this, that they draw down the wrath of God on men, the reason may thus be framed, those sins that bring down God's wrath are to be mortified, but the sins before spoken of, bring down the wrath of God, therefore they are to be mortified, & this reason is further enlarged, by expressing the persons on whom these sins bring down the wrath of God (namely) on the children of disobedience, and that is briefly the reference of this verse to the former, and the sum of it.

For the which things sakes &c. that is, for the which sins sakes before spoken of (the wrath of God) by the wrath or anger of God, we are to understand the effects of his anger, his punishments, plagues, and judgments in this world, but especially the everlasting torments in hell, for it is frequent and usual in Scripture, to put the anger, or wrath of God for the effects of his anger, Romans 2.5. the Apostle saith, thou after thine hardness, and heart that cannot repent, heapest up wrath, that is, heapest up punishments, and judgments, as it may plainly appear in the words following, against the day of wrath, &c. that is, against the day of judgment, when the Lord shall execute his just judgment on the wicked, when the Lord Jesus shall say to them on the left hand, go ye cursed into everlasting fire, &c. (cometh) that is, certainly, and without all fail, seizeth and taketh hold on (the children of disobedience) this is a form of speech often used in Scripture, it is an Hebraism, and by it we are to understand such as are obstinate and willful in their disobedience, such as will not be dissuaded from sin, nor yield to any divine admonitions, that might draw them from sin, but are as it were, made and framed of disobedience, and as it were, brought out of the womb of willful rebellion, and therefore called children of disobedience, in one word, by this manner of speech is meant, such as are disobedient, rebellious and refractary in sin, and will not yield to any good council or admonition, nor by any good means be brought ro repentance, thus then we are to conceive the meaning of the Apostle, in the words of this verse, as if he had said.

For the which sins sakes before specified, the plagues, and judgments of God in this life, and everlasting torments in hell do ceaze, and certainly take hold on such as are disobedient and rebellious, hard-hearted and impenitent, and will not by any good means be brought to repentance.

Now before we come to consider the matter of doctrine offered from the words themselves, observe we the argument of the Apostle, the reason he useth to persuade to the mortifying of the sins before spoken of. He takes his argument from the effect of those sins, that these sins, and everyone of them not repented of, brings down the wrath of God, and therefore they are to be mortified, the Apostle would have the Colossians to consider the heavy wrath of God attending on those sins, and thereby to be moved to the mortifytng of them, hence we may gather thus much.

[Doct. 1] That a serious and due consideration of God's wrath waiting on sin, is a notable means to move men to repentance, for mortification is one part of repentance, or I may thus deliver the point grounded on this context, and other places of Scripture.

A serious consideration of the heavy wrath of God and of our fearful condemnation, that abideth for sin, ever goes before true repentance for sin. Never did any, nor shall any truly repent of any known sin without a serious consideration of the curse, and condemnation due to that sin going before.

The reason is plain, true contrition of heart, must go before true repentance, [Reason.] these two may be compared to the needle and the thread, contrition is as the needle piercing the heart, and making way and entrance, then follows the thread of repentance, the heart must first be humbled and broken for sin, and then follows repentance, now the heart is never truly humbled for sin, till it be pressed with the greeuousnes of sin, and the heavy wrath of God due for the same, therefore certainly a serious consideration of the wrath of God against sin, is ever the fore-runner of true repentance, we may see it plainly in the example of the Jews, Acts. 2.37. first they were pricked in their hearts, their hearts were compunct and wounded at the sight of their sin, and of the wrath of God due unto it, and then in verse the 18, follows Peters council, 〈 in non-Latin alphabet 〉 , repent, or amend your lives.

This lets us see, [Use.] that many deceive themselves in respect of true repentance, they hold themselves truly repentant for their known sins, and will needs be so accounted, and yet they can witness to themselves, that their hearts were never wounded with a consideration of God's wrath, they never set themselves before the judgment seat of the Lord, nor considered how grievous a thing their sin is, in the sight of God, and how displeasing to him, and what fearful condemnation is due for the same. Happily they have had a vanishing touch of heart for it, causing them to send forth a natural sigh or sob, and causing them to say they have sinned, and they are sorry for it, and they cry God mercy or the like, but their hearts were never truly pressed down, and broken by the weight and burden of their sins, and with consideration of the fearful wrath of God for the same. Out of question, I now speak that which many of us know to be true in our selves, if we deal truly with our selves, we cannot deny it, let us therefore not any longer deeeiue our selves, but learn this lesson, that a serious consideration of God's heavy wrath due to sin, ever goes before true repentance for sin, and make use of it, doest thou know thy sin, and wouldest thou repent for it truly? then set thyself before the judgment seat of God, and consider the greatness of thy sin, and what fearful wrath and condemnation abideth thee for it, and let the law be thy Schoolmaster, as the Apostle teacheth, Galath. 3.24. let it whip and seourge thy naked conscience, showing thee thy sin, and the punishment due for the same, yea, never to rest till the consideration of thy sin, and of the wrath of God, due to thy sin, have brought thee down as it were to the gates of hell, and to an holy despair in thyself, and then no doubt (if thou belong to God) Christ will show thee comfort, he will work in thee true repentance, and give thee strength against thy sin, yea thou shalt be delivered from the guilt and punishment of thy sin, and from the power of it.

Come we now to the doctrine offered from the words themselves.

First observe we in a word, briefly a different manner of speaking in Scripture, in respect of our holiness, and sin, we read here, and in other places of Scripture, that for sin comes wrath, but never shall we find it said in Scripture, that for our holiness, or good works comes life and salvation, the Apostle, Rom. 6.23. having said (that the wages of sin is death) goes not on with his opposition, that the wages of righteousness is life, but he changeth his terms, and saith, but the gift of God is eternal life.

[Reasons.] The reason is this, because sin is perfectly evil, but our holiness, or good works, even the best of them are good but in part: but I forbear to speak further of that point.

In that the Apostle saith here, that the sins before spoken of bring down God's wrath, no doubt his purpose was not only to persuade the Colossians to mortify them, but to work in them a religious fear and care to avoid them, for having the same sentence, Ephes. 5.6. and against the same sins, he adds verse 7. be [Doct. 2] not therefore companions with them ) the point hence offered is this.

We are to fear, & avoid these, & all other known sins whatsoever, even because of themselves they bring down God's wrath and judgments, howsoever we are principally to fear and avoid sin, even because it is sin, and displeasing to God, if there were no hell nor punishment due unto it, that is the true fear of God's children, yet we may, and we are in the second place, to fear sin in respect of God's wrath and judgments: and hence it is, that the Apostle 2 Corinth. 5. having made known, verse 10. That we must all appear before the judgment seat of Christ. Verse 11. he saith, Knowing therefore the terror of the Lord we persuade men. We knowing how dreadful shall be the doom of wicked men at the day of judgment, we persuade men to avoid sin; this fear was in •• uid, Psalm. 119.120. My flesh trembleth for fear of thee. Asid he adds further, I am afraid of thy judgments. David had a religious fear of God, he feared God himself, he feared to offend him, and then in the second place he stood in awe of his judgments, and indeed such is the canker of our nature, that the most regenerate have need to set before them the wrath and judgments of God due to sin, that even in consideration thereof they may be afraid of sin.

Let not then, such as truly fear God, [Use.] think themselves exempt from all fear of God's wrath, and judgments, though they are freed from the wrath of God by Christ, and do fear God for his mercy, with a filial and child-like fear; yet that doth not exclude a fear of his judgments to keep us from sin, we are chiefly, and in the first place to fear and avoid sin, even because it is sin, but in the second place, we are to fear the wrath of God against sin; yea, we are often, and diligently to ponder on the threatenings we find in the Book of God, against sin, and to consider the execution of his wrath upon impenitent sinners, and not to pass by the judgments of God, heard of, or seen in the world, but to lay them to heart, that thereby our hearts may be still kept in the fear of God, and that we may ever carry in us, a reverent awe of his great and glorious majesty.

Observe we further, that the Apostle here speaks in the time present, he saith not, for which things sakes, the wrath of God hath come, or will come, but cometh; which implieth a continual action, that the wrath of God ceaseth not to come on such, as live in the sins before named, or in any known sin; yea, many times the wrath of God is on men living in this world, when they have little or no apprehension of it; yea, therein is the wrath of God on them in most fearful manner, in that they have no sense nor feeling of it, striking them with blockishness and dullness of spirit, and hardness of heart, giving them up to a reprobate sorry so that hence we may conclude the certainty of God's wrath.

[Doct. 3] That his wrath faileth not to come on such as live, and continue in known sins, it is so certain that the Lord's wrath shall ceaze on them, that live in known sins, as that they have the earnest of it, and it hath already taken hold of them; and to this agreeth that speech of Christ, John 3.36. He that believeth in the son hath everlasting life, and he that obeieth not the son, shall not see life, but the wrath of God abideth on him. 2. Pet. 2.3. The Apostle saith, that the damnation of false teachers (sleepeth not) as if he had said, their judgment and damnation is coming, and shall certainly fall on them; and to that purpose our Apostle speaks powerfully, Epes. 5.6. Let no man deceive you with vain words; for, for such things cometh the wrath of God upon the children of disobedience, as if he had said, happily some will tell you, that fornicaiton &c. are no great sins, but human slips and infirmities, and that they exclude not out of God's kingdom, but let no man so deceive you, their words are but vain, and deceitful: learn you to know it for a certain truth, that for such things the wrath of God cometh upon the children of disobedience.

[Use.] And for the use of this, let it sink into our hearts, and let us be fully persuaded of it, that the wrath of God, his plagues and judgments in this life, and fearful torments in hell, shall most certainly come on wicked and rebellious sinners, men are hardly brought to believe this, it will hardly sink into their harts that their sins are so heinous as preachers would make them, and that God's judgments do so certainly abide for them; if they believe these things, would they live in whoredom, drunkenness, and other known sins as they do? Would they live in malice, and envy? would they lie and slander, rail, curse, and swear, and commit all filthy abominations? Their living and pleasing themselves in these, and other like sins make it plain, they believe not that God's wrath certainly cometh on wicked and rebellious sinners, they tremble not when God's wrath and his judgments are denounced. If one should now run through the streets, and cry, fire, fire, our hearts would be suddenly smitten with fear; but let the Minister of God, stand, and cry, fire, fire, yea the fire of hell, which is kindled by the breath of the Lord, as the Prophet speaks, Isai 30.33. yet many of our hearts are nothing moved, and that is a plain evidence, we believe not that God's wrath abideth for such sins? Well, let us never rest till we be fully persuaded of this, that so we may seek speedily to make our peace with the Lord, and withal think on the greatness of his wrath: Nahum saith 1.6. before the face of his wrath none can abide, the mountains tremble, the waters flee away, the rocks are rent in sunder, at the blast, or breath of his displeasure, and shall we be able to endure it? Think on it, and the Lord make us wise to believe these things.

Now, from this word (cometh) wherein the Apostle doth, as it it were, put a person on the wrath of God, and as it were, legs, and feet to walk upon, I might show that who by custom of sin, and hardness of heart are so blockish that they see not God's wrath in it self, shall one day without repentance so sensibly see, and feel the same, as if it were a person doing execution on them, but that may be referd to the doctrine of the certainty of God's wrath already delivered: I pass by it and come to speak of the persons one whom the wrath of God cometh for the sins before named, and these are the children of disobedience (that is) as we have heard, such as are obstinate in their sins, and will not yield to any good counsel or admonition, nor by any good means be brought to repentance.

Observe then, that the Apostle saith not, the wrath of God cometh on all whatsoever they be that are guilty of the sins before named, but he doth limit and bound his speech to the children of disobedience, the point hence offered is this.

[Doct. 4] It is only obstinacy in sin that brings God's wrath; It is not any of the sins before named, nor any other particular sin whatsoever: but the lying in sin, and not repenting of it, that brings God's wrath; when men, notwithstanding all gracious admonitions, or fearful threatenings, or other means that can be used, lie still in their sin, and tie sin to sin, they make a way to God's judgment to fall upon them, it is continuance in sin without repentance that pulls down the wrath of God. For why? [Reason.] God's mercy is greater then the greatest heap of sin, and it is neither number, nor measure of sin that doth condemn (for God might in justice condemn for one only sinful thought) yet God's mercy is promised, and belongs only to repentant sinners; therefore it is not any particular sin, nor many sins together, but only obstinacy and continuance in sin, living and dying in sin without repentance, that brings judgment and condemnation, even the sin against the holy Ghost is therefore unpardonable, because it is impossible that they who fall into that sin, should be renewed by repentance, as the holy Ghost saith, Heb. 6.6. We read Isaiah 1. that the Jews were suncke deep in rebellion, they were neither moved by the Lord his benefits, nor by his punishments to amendment, yet Verse 16 the Prophet stirs them up to repentance, and saith, Wash you, make you clean: take away the evil of your works from before mine eyes: cease to do evil. And then verse 18. Come now, and let us reason together, saith the Lord, though your sins were as crimson, they shall be made white as snow, though they were red like Skarlet they shall be as wool: plainly teaching us, that there is mercy with the Lord to true repentance for sins, how great soever they be, and therefore it is a certain truth that not any particular sin, nor many sins, but only continuance in sin brings God's wrath.

Here then for the use of this, is a ground of exceeding [Use. 1] great comfort for such, as being guilty of sin, have grace to repent of it, such as being admonished of their sin are truly humbled for it, as David was, 2. Sa. 12. & as Jehoshaphat was, being told of his sin by Jehu, 2. Ch. 19.2. such as knowing their sin confess, and bewail it, turn from it, and forsake it, here is comfort for them, they are not liable to the wrath of God for that sin; and if it be so, that after repentance, they fall into the same again of frailty, and against their purpose, yet if they recover thenselves by repentance, and break of that sin by new, and speedy repentance, even that sin committed after repentance, and again repented of, makes them not subject to God's wrath; howsoever indeed such a sin will much weaken thy comfort, and thou shalt find, thou hast just cause to pray with David, Psalm. 51.12. Restore to me the joy of thy salvation. Yet certainly take this for thy comfort, it shall never be laid to thy condemnation; for we may not imagine, that there is less mercy with the Lord who is the God of mercy, then he requires of us towards our brethren, now he hath enjoined us, Luke 17.4. That if a brother sin against us seven times in a day: which is not to be understood of new offenses only, but of all whatsoever, a certain number being put for an uncertain, even all offenses, or how often fallen into by frailty, and seven times turn again unto us, and say, it repents me, we must forgive him, and shall the creature excel the creator in goodness and mercy? No, no, be assured of it to thy comfort: if seven times (that is) many times, thou sin against God by frailty, even in the same thing; and so often with weeping eyes, and sobbing soul fall at his feet for mercy, there is grace, mercy, and pardon with him to true repentance; but let no man hereupon presume, and turn this comfort into a license to sin, and willfully heap sin upon sin in hope of future repentance; so doing, thou doest wrest, and pervert this comfort, and cast thyself upon a dangerous point, for what knowest thou, whether ever thou shalt repent, or no; and take this with thee, though God have promised mercy and forgiveness to true repentant sinners; yet he hath not promised repentance to every sinner, that everyone that sins shall repent, thou findest not that in any place of the Book of God, therefore deceive not thyself, take heed of such presumption and learn to make a right use of the doctrine of comfort now delivered; if thou have grace to acknowledge thy known sin, and to be truly humbled for it, and to turn from it, though it have been often committed, yet there is mercy for thee with the Lord; yea sweet, and full of unspeakable comfort is it, that the Lord would have his children so sure of the pardon of their sins, though they be many, whereof he gives them repentance, with a dislike, and true loathing of them, as he would have it an article of their faith, so as they be not sound Christians, if they believe not the remission of their sins, for which they are truly humbled; let not man suck poison out of this sweetness, and hence draw liberty to sin, if he do, he savors this doctrine not to life and salvation, but to death, and to his [Use. 2] deeper damnation.

Again, is it so, that only obstinacy in sin brings God's wrath, then it behooveth everyone to take heed of obstinacy, and continuance in sin, and above all things in the world to avoid that as the greatest judgment of God in this life: and to this end, we are to take heed of custom in sin, for custom in sin takes away the sense and feeling of sin, and many not obstinate in sin at the first, yet yielding to sin, and continuing in it for a time, at length they become obstinate and hardened; yea, we shall find it a certain truth, that men first harden their own hearts before the Lord come to harden them: they yield to sin, and lie in sin, and refuse to be reformed, and then the Lord in his just judgment gives them over to sin, and to the will of the Devil to be led of him at his will, and then they become obstinate in their sin.

We read in the book of Exodus (and it is worth our marking) that Pharaoh many times hardened his own heart before it be said that the Lord hardened it, we read not that till Chap. 9.12. Therefore let everyone of us be admonished to take heed of continuing in any known sin whatsoever it be, learn thou to be moved betimes, and often to be moved with conscience of thy known sin, lest thou hardening thine own heart, the Lord also come to harden it, and then thy case is most fearful, thou art then liable to the fearful wrath of God in this life, and forever in the life to come.

Bcfore we leave these words, one thing more is to be observed, and that is the Phrase, or form of speech here used by the Apostle, he saith not, on the reprobate, as he might have said, for only on them comes the eternal wrath of God: but he saith, Or the children of disobedience? on such as are disobedient and rebellious in sin, and will not by any good counsel, admonition, or other means be drawn from sin: hence we are given to understand thus much.

That it is a fearful thing to be willful in sin, still to [Doct. 5] persevere, and to go one in sin after many admonitions, and many threatenings used to the contrary, to refuse all good admonitions, and threatenings against sin; it is fearful, it is a sign of reprobation, it is a sign that such persons as so do, are appointed to everlasting destruction; understand the point aright, I confess there may be in the dear children of God a refusing, and a rejecting of the means of their good for a time, as they lying under some grievous temptation, and despairing of God's mercy for a time, may for a fit refuse the means of comfort, and with Job curse the day of their birth, and wish for death, Job 3.11. Yea, the dear children of God may sometimes fall into sin, whereof they are preadmonished, whereof they are warned afore to take heed; it was David's case, 2. Sam. 24. in numbering of the people, though he was dutifully admonished by Joab not to do it; yet he (pricked forward, with the pride of his own heart) would needs in all haste have the people numbered: and so the dear children of God may for a fit, through the violence of temptation, refuse good counsel, and the means of their good, and may notwithstanding forewarning, fall into sin: therefore thus the point is to be conceived of us, that willfulness in sin, perseverance, and going on in sin, after many admonitions to the contrary, is most dangerous, when it is with men as the Prophet speaks, Zachar. 7.11.12. That they refuse to hearken, and pull away the shoulder, and stop their ears, that they should not hear, and make their hearts as an Adamant stone &c. That is fearful, and that is more then a probable sign of their reprobation.

[Reason.] And the reason is plain, namely this, that is a resisting of the holy Ghost, as Stephen saith, Act. 7.51. a withstanding of the Spirit of God in the ministry of his messengers, therefore that must needs be a sign of reprobation.

[Use.] Such then as after many admonitions, and threatenings, willfully persist and persevere in their known sins, may see in what fearful state they stand; hast thou been often admonished of thy drunkenness, thy whoredom, thy pride, thy swearing, thy Sabbath-breaking, or of any other sin whatsoever? And dost thou still notwithstanding such often admonition, willfully persevere, and continue in thy sin,; then know thou to thy terror, that continuing of time in thy sin seals up unto thee a fearful conclusion, it is more then probable, thou art in the state of reprobation, and in the number of such as shall be damned, thou art a child of disobedience, and willful rebellion, and therefore thou art not only a child of wrath as all are by nature, but it is more then likely, that thou shalt never be received to mercy, and that thou art a child of perdition, and art now trotting apace towards hell, and shalt one day be fuel for the fire of hell, which is a fearful condition to be thought on, even with trembling, and if it be well considered, it is able to make thee (if hell have not taken full possession of thee) to bethink thyself of speedy reformation, and therefore consider it, and let this admonition now prevail with thee to that purpose; if it do not, certainly, it shall one day be a bill of indictment against thee, to thy deeper condemnation, therefore think on it, and in time make use of it.

In this verse our Apostle useth another argument to enforce upon the Colossians his exhortation to mortify [Doct. 1] the sins before named, the argument is from their former conversation, that they in former times walked in those sins, and therefore now they ought to mortify them.

Before we come to stand on the words of this verse, consider we this argument; In that the Apostle thus reasoneth, ye walked once in those sins, therefore now you are to mortify them.

Hence we are taught.

That the remembrance of sins, wherein we heretofore lived, and now have left, ought to profit us, it must not be idle, but an effectual argument to stir us up to the mortification of the flesh, it ought to work in us continual sorrow for those sins, and a care more, and more, to kill and mortify the lust and corruption of the flesh, Ephesians the fifth and the eighth, saith the Apostle, ye were once darkness, but are now light in the Lord: walk as children of light. The argument there is the same that here is used, that the remembrance of their former state, ought now to stir them up to a greater care of holiness.

And thus ought it to be with us, and certainly, so it is withal God's children.

[Use.] And therefore this may serve to warrant, and make good that position, that even the sins of God's children turn to their good, they are bettered by their sins past, repented of and pardoned, the remembrance of them makes them more thankful to God for his mercy, more humble and lowly in themselves, more mild and equal towards others, and more wary and circumspect over their lives, and stirs them to the mortifying of the flesh, hereby then try thyself, if the remembrance of thy sins past be pleasing to thee, and thou canst take delight in the remembrance of them, that is a sign of a reprobate mind, and though thou beefreed from the practice of them, yet thou art not delivered from the power of them, they are not yet repented of and pardoned, if thou wouldest be sure that thy former sins are repented of and forgiven, then labor thou for a sanctified remembrance of them, that thou mayst remember them with grief and sorrow of heart, and be bettered by the remembrance of them, even thereby be thou stirred up to further mortification of the flesh, and to live as much time as remaineth in the flesh, not after the lusts of men, but as the Apostle exhorts, 1. Pet. 4.2. after the will of God, and that will seal up to thy conscience assurance of the pardon of thy former sin • .

Come we now to stand on the words of this verse, they may be referred to two heads.

• 1 The first is an expressing of the former conversation of the Colossians, in respect of the sins before named, that they once in former times walked in those sins, wherein ye also walked once.
• 2 The second is, a specifying of time, when they walked in them, (namely) when they lived in them. Wheerein is also unfolded the course of their walking in those sins namely, a life that was powerful in them, that when that life was powerful in them then they walked in those sins.

I will open and unfold the sense and meaning of the words, (wherein) some render the words thus, (among whom) with relation to the last words of the verse foregoing (the children of disobedience) but indeed it is more agreeable to the context, and to the argument, and purpose of the Apostle, to retain this translation (wherein) with a reference to the sins before spoken of, and so the meaning is in which sin (ye also) that is, you Colossians now called as well as others (walked) this word is metaphorical borrowed from passengers, or rather from such as walk in some place for pleasure and recreation, and so the Apostles meaning is, that they held on a course securely, and with delight in those sins (once) that is, sometimes heretofore (when ye lived in them) herein the Apostle hath respect to that which he hath often said before, that they were dead with Christ, and so his meaning in saying (when ye lived in them) is, when your natural corruption as a kind of life, gave power and moving for the exercise and practice of those sins, thus then briefly conceive we the meaning of the Apostle, in the words of this verse, as if he had said.

In which sins before named, you believing Colossians, as well a others, held on your course securely heretofore, even when your natural corruption was a live in you, and gave power, and moving for the exercise and practice of those sins.

The first thing here to be marked is, that the Apostle saith, that the Colossians also walked in the sins before named, signifying, that not only the children of disobedience, but even they also as well as others before their calling, and conversion walked in those sins? hence then we are taught.

[Doctr. 2] That the conversation of God's chosen, before their effectual calling, differs not from the conversation of the reprobate, it is as vicious as fowl, and as much defiled with sin, as the life and conversation of such as shall be damned, God's chosen being yet in their natural state, walk on in sin, and please themselves in the ways of sin, as much as they that are appointed to destruction, there is no difference between the life of the one and the other, till it please God by the powerful work of his spirit and grace to make a separation and difference between them, read to this purpose, Ephes. 2.1. • .3. 1. Corinth. 6.11. Rom. 6.17.19. those places make this a clear point.

[Reason.] And the reason of it is manifest (namely) this, there is the same corruption of nature in the Elect and reprobate, and it is powerful in them both, before effectual calling, [Use. 1] and therefore before such calling, there is no difference between the conversation of the one and the other.

On this ground then we must learn to take heed, we determine not of the final state of any man, being as yet in his natural state and condition, we may not be so bold as to say, such a one is a reprobate, and a castaway; the life of God's chosen before their calling differs not from the life of the reprobate, therefore judge not of the future and final state of any man, by his present condition, we may lawfully judge a natural and carnal man to be so, and as yet to be in a fearful estate, even in the way to destruction, but to go further then that, is to break into God's secret council, what a natural man may be in after times, leave that to the Lord.

But I chiefly remember this doctrine to this end, to [Use. 2] stir up as many as are delivered from their natural condition, to bless God for that great benefit, as many as are effectually called, are therein infinitely bound to magnify the mercy of the Lord, before such calling, there was no difference between their life, and the life of the reprobate, they walked on in the same broad way with them, they lay wallowing and pleasing themselves in the ways of sin, and had no more mind to anything that is good, then the vilest miscreant that lives in the world, and who hath made a difference between thee and a reprobate? who hath taken thee out of the way to hell, and set thy feet in the way to life and salvation? only the Lord of his goodness, and by the power of his spirit and grace, and if thou well consider it, thou canst not be sufficiently thankful to him for so great a mercy, when therefore thou doest see others (yet uncalled) pleasing themselves in a course of sin, and pouring out the rottenness of their own hearts and walking on the ways of sin, think on it, and consider it, not to insult over them, but rather to pity them, and thereby call to mind, what thou wast before the Lord wrought on thee by his Spirit and grace, consider that thou seest in them, a lively picture of thine own former life, and meditate with thyself on this manner.

Surely, such a one was I, so lived I once as these men now do, I took as great pleasure in my sin, as they now do in theirs, and I ran as fast towards hell as they now run; Oh then how much am I bound to the Lord for his mercy towards me, who of his mere mercy hath turned my feet another way, and hath put a difference, and made a distinction between my life and theirs, what shall I render to the Lord for so great a mercy? this ought to be thy meditation in respect of thy effectual calling, when thou seest others left still in their natural state and condition.

Observe in the next place, the word here used (walked) wherein ye also walked, saith the Apostle, signifying that the Colossians before their calling, held on a continued course in their sins, securely with pleasure, as men walking and going in some pleasant way with delight.

[Doctr. 3] Here then is laid before us the property of such as are in their natural condition they walk in sin, they do not simply sin, for fo do the most regenerate, but they hold a purposed course in sin, and that with pleasure, and much delight.

Happily some may say, such as are in their natural condition are dead in sin, cap. 2.13. how then can they be said to walk in sin? is that possible?

The answer is easy, these two things rightly conceived may well stand together, there is no opposition between them, as there seems to be, for natural men are said to be dead in sin in respect of goodness, because they are so held under the power of sin, as a dead man is under death, and have no power at all to move towards anything that is good. But they are said to walk in sin, in respect of sin, it self, and therein they have lively-hood and activity, therein they have not only a power to move but do actually move, stir and exercise all the powers of their souls, and members of their bodies, we are therefore to hold it for a truth, that it is proper to men in their natural condition to walk in sin, to hold on a secure course in sin with pleasure, such as are regenerate they fall sometimes into sin, but it is one thing to fall into sin, and another to walk in it, as it is one thing of weakness to slip, or fall into the mire, and another of purpose to walk in it, or to tumble in it after the manner of swine, or mad men, such is the difference between the regenerate and unregenerate, the regenerate of frailty, and against their purpose now and then fall into sin, but such as are in their natural condition, they hold on a continued course in sin, they go on with full purpose in sin, and with pleasure add sin to sin, and this the Apostle teacheth plainly, Ephes. 2.2.3. in his description of the natural state of the Ephesians, he saith, they in their natural condition walked in sin, and then he shows how, (namely) according to the course of this world, and after the manner of the children of disobedience, in the lusts of their flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath, as well as others, and to this purpose speaks Jude, verse 18. they walk after their own ungodly lusts: and then he shows of whom he meaneth it, verse 19. even of such as are fleshly, (that is mere natural men, having not the spirit, having no dram of sanctifying grace in them, no doubt in speculation we are well acquainted with this same point.

Come we therefore to the use of it.

And first, this doctrine meets with that error of the [Use. 1] Papists, that a natural man may prepare himself to receive grace, we shown the folly of this conceit chap. 2.13. in that men by nature are dead in sins, it may hence also be refuted, for how is it possible, that a man can prepare himself to receive grace, that is, running on with full purpose and consent of will another way, as every natural man is; it is as possible that a violent stream should suddenly turn backward.

If a man make himself ready to receive grace, it must be by his will, now the will of a natural man is turned from God, and can follow nothing, but that which is evil and repugnant to God's will, and therefore it is not possible, that any natural man should prepare himself to receive grace.

[Use. 2] Let us make use of the point to our selves, and let us consider the doctrine delivered to this purpose, is it proper to men in their natural condition, to walk in sin, to hold on a course in sin; then hereby examine thyself, hereby thou mayest know in what state thou standest, whether thou be regenerate, or as yet in thy natural condition, if thou carry in thee a constant purpose not to sin, and thy falling into sin, is with a spiritual striving against it, and being fallen thou hast care to recover thyself by speedy repentance, then comfort thyself, thou art regenerate, the seed of God is in thee, 1. John. 3.9. but on the contrary, if thou hold on a purposed course in sin, if thou walk in it with delight, and sin without any spiritual striving against it, and add sin to sin with pleasure, certainly thou art in thy natural state, and hast no assurance of any of the comforts of God's children, I say without any spiritual striving, and I would have it observed, I mean such striving as is between the flesh and the spirit, between corruption and grace, for there may be a striving in a natural man, between his natural conscience, and his appetite, lust or affection, and here we may be deceived.

[Quest.] You will say, how shall we know and discern the one from the other.

[Answ.] Answer, the difference is this, the striving of natural conscience with lust, is a striving between several and distinct powers of the soul, but the striving that is between corruption and grace, is in one and the same faculty, and power of the soul, the mind is carried against it self, the will against it self, and a man may know he hath this striving in him, when he doth not only in his judgment disallow, but in his heart dislike that sin, to which he is naturally most inclined, when a man hath in him, not only a check of his conscience, but a true dislike in his heart of that sin, which his heart before loved, liked, and was most inclined unto, when the heart is carried against it own liking, then is there a striving between corruption and grace, for it must needs be a supernatural power, and work of grace that makes a man dislike, that which nature most liketh; hereby then try thyself, if thou find in thee this spiritual striving against sin, then doubtless thou art regenerate, but if thy striving that is in thee, be only between thy conscience, and thine appetite, lust, and affection, then certainly thou art yet in the dregs of nature and art yet walking on in the way to hell, and so finding thyself, use all good means to hasten out of that fearful condition.

(When ye lived in them.)

Observe we that the Apostle saith, that the Colossians walked in the sins before named (Whom they lived in them) when their natural corruption, as a kind of life, gave power for the practice of them: hence we plainly see. [Doct. 4]

That it is the life of our natural corruption, that gives force to walk in sin, when our natural corruption is lively and strong in us, then we break out into many foul actual sins and transgressions.

I hope this is a confessed truth, and for the use of it, we must know that the cause of all sin is in our selves, [Use.] our walking in sin is from that life of corruption that is in our selves: James 1.14. Every man is tempted, when he is drawn away by his own concupiscence. It is folly for thee to say as some do, having run on in a course of sin a long time, and now happily being brought to some shame or punishment for it; woe to such a man, or such a woman that ever I knew them: if I had not fallen into their company, I had never come to this; they might (indeed) be an occasion of thy sin, and their sin was great in so doing, but thine own corruption caused thee to be overcome, and the cause of thy sin resteth in thyself, and if we never saw ill example in all our life, yet our own hearts would teach us to sin; when therefore thou dost bewail thy sin wherein thou hast walked, look thou go down to the root of that, and all thy other sins, thy natural corruption, and be humbled for that especially, as did David, Psalm. 51. When he bewailed his adultery, and murder, verse 5. he went down to the root, and said, Behold, I was borne in iniquity, and in sin hath my Mother conceived me. Thus must we do in bewailing any known actual sin, for otherwise we may bewail our actual known sins, through self-love, fear of shame, or punishment, or the like, and so deceive our selves therefore remember thou in bewailing thy actual sins to go down to the cause of that, and all thy other sins, thy natural corruption, and be chiefly humbled for that, and then no doubt thou shalt find place to true repentance, even such repentance as goeth hand in hand with true faith, apprehending the merit of Christ his death for pardon of all thy sins.

[Quest.] From these words a question may be moved, in that the Apostle saith, they walked in sin, when the life of corruption gave power, and strength so to walk, the questi: on may be, whether after conversion, and effectual calling, natural corruption be altogether dead, or no.

[Answ.] The Papists answer affirmatively, that it is, but the truth is, it is not, it receives a deadly wound at the first conversion and effectual calling, but it still remains and brings forth fruit till death: Rom. 6.12. Let not sin reign in your mortal body, that ye should obey it in the lusts thereof: and the Lord will have a remnant of natural corruption to be in the most regenerate till death, that the sense of that, with grief, and desire to be loosed from it, may put them in mind in what a miserable state they were when it was in full force in them, and so the spiritual life they have gotten unto them in Christ may be the sweeter, and that they may be stirred up to be more thankful to God for the same.

Our Apostle having exhorted the Colossians (as we have heard) to the mortification of such sins as did properly belong to their own pleasures, and profits, propounding that exhortation, verse 5. and urging it by two reasons in the 6. and 7. verses. In this eight verse he comes to exhort them to the mortifying, and putting away of such sins as did tend to the hurt of others, and this exhortation is propounded, pressed, and amplified by the Apostle in the 8.9.10. and 11. verse. That this 8. verse hath respect to that which went before, verse 7. it is plain by the first words of it (But now) and the respect, and reference is of the present time, and state of the Colossians to foregoing time, and to their former condition, whereby the Apostle takes occasion to press on them his following exhortation (namely) thus, that once in former times they walked in sin, but now they ought to put it away.

In this verse considered by it self, we have laid before [ 1] us the Apostles exhortation, to put away sin, generally propounded, and amplified by special mention of the Colossians in these words (put ye away.)

Then secondly, the Apostle comes to particular enumeration [ 2] of some sins which they were to put away, and he reckons up six in number, five in this verse

• Wrath.
• Anger.
• Maliciousnesse.
• Cursed speaking.
• Filthy speaking.

And one other in verse 9. (Lying) Lie not one to another, &c.

Come we to the words of this verse, and first of the exhortation generally propounded in these words, (But now put ye away even all these things.)

(But now) In these words the Apostle (as we have heard) hath respect to that which went before, and his meaning is this, but now being converted, truly called, and wrought on by the spirit of God: (put away) The original word used by the Apostle hath many significations, it signifieth sometimes to lay up, something to be used in times following, after the manner of Apothecaries, sometimes for a time to suspend, sometimes to abdicate, to renounce, sometimes to put off, as we do our apparel, and so it is translated, Ephes. 4.22. sometimes to cast away, so rendered, Heb. 12.1. and many other significations there be of this word, but one signification it hath, that doth most fitly agree to this place, and to the purpose of the Apostle, and that is, to put aside, or to put clean out of sight, as we use to do the bodies of dead men, when we bury them, and put them into their graves, to this the Apostle doth here allude, when he saith (put away) continuing in his similitude begun verse 5. Mortify your sins, kill them, and then he goes on, and saith, put them aside, clean out of sight, as dead bodies are when they are buried, and so his meaning is, deal with your sins, as you use to deal with the dead bodies of men, bury them, put them clean out of your sight, have no more to do with them, then the living use to have with the dead: (ye also) for so runs the text in the original (But now put away, ye also) that is, ye as well as other true believers (all these things) Some render the words (as indeed they may) more generally (all things) howsoever they be translated, whether all things, or with limitation, all these things, the meaning is all sins, or all these sins here specified. Thus then we are to conceive these words.

(But now put away. &c.) as if the Apostle had said.

But now being converted and truly called, put away clean out of sight, and deal you with all these sins, as other true believers do, bury them, have no more to do with them, then the living have with the dead, let them be taken quite out of the way, let not any print, or memory of them remain amongst you.

Now here, first, we are to mark, that the Apostle urgeth his exhortation by the circumstance of time, and of the condition of the Colossians now converted, and now truly believing, that whereas before when they were in their natural condition, they walked in sin, now being converted, and believing in Christ, they ought to mortify, and to put away the sins, wherein before they walked; we see then, the Apostle makes effectual calling, a ground whereon to build his exhortation, he held the Colossians truly converted, and effectually called, and hereupon he doth exhort them to put away [Doct. 1] sin.

Hence we may gather a main difference between such as are in their natuall condition, and such as are taken out of it, effectually called, and truly regenerate; the one sort walk on in sin, and can do nothing but hold on a continued course in sin, but the other, they are in abled to stir, and to move themselves to do that which is truly good, and to mortify, and to put away their own sins; howsoeur, indeed, in the first act of conversion, and regeneration men are meerelie passive not able to move, or to do anything tending thereunto; yet in the course of holiness, after true conversion, they are able to move and do that which is truly good, and to avoid evil; for true faith wrought in the heart by the spirit of God, doth alter and change the heart, and doth turn a man into a new creature, and conversation, as the holy Ghost saith, Acts 15.9. Faith purifieth the heart: and the heart once purified, the whole man is altered and changed.

[Use.] And hereby then try thyself, if thou find no alteration in thyself, but after long continuance of the use of the means of thy calling, thou art now the same then was • heretofore, and thou hast not yet any power to mortify, and to put away thy old sin, thou mayest speak of faith, calling and conversion, but indeed thou art but an unprofitable babbler, thou dost but misconster the Scripture, that speaks of faith, and calling, and interpret it after thine own blind reason, and foolish fancy; if thou be effectually called, and truly regenerate, thou shalt find thine heart clean changed, and far otherwise disposed then in former times, thou shalt find that thou hast power to love that which before thou couldst not but hate, and to delight in that which before thou diddest abhor, and to hate that which before thou couldst not but love; yea thou shalt find thy soul set at liberty, and made able (though not perfectly, by reason of the relics of original corruption) yet in some measure truly to follow the will of God, and hereby try and examine thyself.

We are in the next place to mark, that the Apostle useth this form of speech (put away) as a further amplification of the duty of mortification, he thought it not sufficient to say mortify your sins, make them no more able to stir and move then a dead man, but here he goes further, and saith, put away your sins, bury them, put them clean out of sight, have no more to do with them then the living have with the dead; from this enlargement we are plainly taught thus much.

[Doct. 2] That to the mortifying of sin, we must add the burial of sin; or more plainly thus, we must go on from one degree of mortification to another, and never rest using means, till our sins be truly mortified, and as it were a dead body buried, we must never rest till we be sure that our sin is truly mortified, as we are sure that a man is truly dead when he is buried: hence it is, that true believers are said to be baptized, not only into the death of Christ, but to be buried with him, Rom. 6.3.4. And this Epist. cap. 2.12. the Apostle saith, there was wrought in the Colossians by neemes of their conjunction with Christ, a spiritual death, and also a burial with him; and this must every true believer labor to find in himself, even such a true mortification of sin, as that his sin, is as it were buried, and put clean out of his sight, and that he hath no more to do with it then a living body hath with the dead.

And herein many deceive themselves, [Use.] they think themselves mortified and dead to sin, because they abstain from some sin which they have heretofore used, yea they think they are truly mortified, humbled, and repentant for their sins; if (as the Lord complaineth Isai. 58.5:) they afflict their souls for a day, and hang down their heads as a bull rush, &c. If when they come to the Lord's Table, they then put aside their sins for a time, though afterward they return to their former vomit, and wallowing in the mire, as the Apostle speaks, 2 Pet. 2 22. Thus doth the Devil delude many in the world; let us then know that it is no true repentance, to lay aside our sin for a time, and afterward to take it up again, with as much pleasure as ever we did: they that so think are blinded by the Devil, and they deceive their own souls, thou art not to think that thou art truly mortified, and dead to sin, only because thou dost abstain from this, or that sin which thou hast used before, a bare abstaining from sin will not assure thee that thou art truly mortified, therein thou mayest be like one in a swowne, or in a trance, that seems to be dead, and yet is a live, and life comes again and shows it self.

[Quest.] Thou wilt say, but how shall I know, that I abstaining from the sin which I have heretofore used, am indeed truly mortified.

[Answ.] I answer thee, thou shalt thus know it, remember this as a true note of mortification in abstaining from that sin, if thou (having ability, and occasion offered for the practice of it) do notwithstanding abstain from it, and that with a a detestation of it, even because it is sin, and displeasing to God, I say, if thou abstain from it with an abhorring, and loathing of it, as the Apostle exhorts, Rom. 12 9. where the word used signifieth to hate with an extreme hatred, even as we hate and detest hell; if thy abstaining from that sin, be with such detestation of it, then certainly thou art mortified, yea then thou art come to a notable degree of mortification, therein thou art like to God himself, who not only dislikes sin, but hates and abhors it: Prouerb. 6.16. Yea, it is worthy observation, that the Lord hates not only sin, but even the member that is made the instrument of sin, as it followeth, verse. 17.18. (but that by the way) it is an infallible character and sign of the true fear of God, if having ability to practice sin, thou do abstain from the sin thou hast heretofore used in hatred of it, because it is sin, and displeasing to God: Prov. 8.13. The fear of the Lord is to hate evil. Hereby then try thyself in thy abstaining from sin, thou shalt find this a certain rule, it will never deceive thee.

Observe we further, that the Apostle saith, (put away ye also) that is, even ye believing Colossians, as well as other believers; the Apostle stirs up the Colossians, to do as other true believing Christians did, to mortify, and to put away sin, as others did that were truly called.

Hence we are put in mind of this duty.

That true Christians ought to do that which belongs [Doct. 3] to all of that profession, it is the part of every true believer to be conformable to other true believers in all things that pertain to that holy profession and calling, there be graces common to all Christians, as they are Christians, as knowledge, faith, hope, love, &c. and all these must be found in every true believer in some measure, and there be duties common to all Christians, as to deny themselves, to be dead to sin, to crucify the flesh, to show mutual love to their brethren, and every true believer must be a doer of these in some measure, and it is common to all Christians patiently to bear any affliction laid upon them, for Christ and for the true profession of his Gospel, and thus the holy Ghost, urgeth his exhortation: Hebr. 12.1. having gathered a cloud of witnesses, he concludes, wherefore let us also cast away everything that presseth down, and the sin that hangeth so fast on.

Heereby I might stand to tax and reprove such as will [Use. 1] needs be held true Christians, and yet are no more like true believers in their lives (then as we use to say) an apple is like to an oyster, they will needs be like the best in hope, they say they hope to be saved, as well as the best, and yet they differ not in life and conversation from the worst, even from such as shall be damned. But I desire rather to press this duty on such, as are indeed true professors of the Gospel.

Let them consider they are not to differ one from another, [Use. 2] in doing or suffering things common to that holy profession, yea, they are to take heed they suffer not any sin to cleave unto them, which they see other true believers have put away, art thou proud and self-conceited, & seest others humble and lowly? art thou covetous, & seest other professors out of love with the things of this world? art thou cruel towards thy poor brethren, & seest others of tender bowels and full of mercy? oh let it shame thee & be stirred up by the example of others, that profess the gospel with thyself to put away thy sin, suffer not any sin to cleave to the, which thou seest, other true believers have mortified, and put away from them, labor thou to be like them in all holiness & godly conversation, set before thee the example of such as are most godly Paul set his example before Timoth. 2.3.10. and endeavor thou to be like them.

One thing yet remains to be noted from these words, the Apostle saith (all sins) or (all these things) the point is this.

[Doctr. 2] We must put from us all sins, as David saith, Psalm. 119.101. I have refrained my feet from every evil way, Herod went to far as he did many things John taught him, but still he would keep his brothers wife, so many men happily put away covetousness, and yet retain drunkenness, [Use.] some again put away drunkenness, and yet use swearing, or false dealing, others put away swearing, and yet keep malice and slandering, everyone almost will have his best pleasing sin, but we must know, that one known sin is able to defile the whole life, one dead fly mars the box of sweet ointment, Eccles. 10.1. the Devil will not much trouble us if he hold us entangled in any one sin, that is enough to draw us down to hell, as a little leak in a ship not stopped, is enough in time to sink the ship, and he that makes no conscience of one sin, is guilty of breaking the whole law, I am. 2.10. therefore learn thou to make conscience of every sin whatsoever dispence not with any one, but be thou careful to mortify, and put away every sin.

Come we now to the Apostles particular enumeration, his reckoning up of the sins, that are to be put away, tending to the hurt of others, in the words following.

• Wrath.
• Anger.
• Maliciousnesse.
• Cursed speaking.
• Filthy speaking.
• Lying.

In this catalogue the Apostle reckons not up all that might have been remembered, but only some more common sins, and such as are most of all cross and contrary to brotherly love, the sins here reckoned up, are either

• Inward
• Or
• Outward

Inward, are the three first:

• Wrath.
• Anger.
• Maliciousnesse.

And the other three are outward.

• Cursed speaking.
• Filthy speaking.
• Lying.

And again, the three first are sins against the sixth commandment. And the three other, are partly against the sixth, and partly against the ninth commandments: of these sins as they lie in order, the three first,

• Wrath,
• Anger,
• Maliciousnesse,

First show what they are, with the greatness of them.

Secondly, the means that are to be used for the putting of them away with some application.

And then in the third place, come to some general doctrine, offered from this verse.

Wrath) by wrath in this place, we are to understand the first sinful motion of the heart, against another person desiring revenge or punishment stirred up by some offense committed. When a man's heart is stirred up against another, through injury or wrong done, or supposed to be done, to desire revenge or punishment, then is there anger or wrath in his heart, and this (anger) or (wrath) may be thus described, it is a corrupt and sinful desire of revenge, or punishment in respect of some offense, and that we misconceiue it not, I will stand a while to make it more plain, by showing a difference of anger and wrath.

First we must know that (Anger) is a natural affection, it was planted in our first Parents, in the first creation, yea, it was found in Christ himself who was without sin, Mark. 3.5. he looked round about on them ungodly, and therefore anger is not in it self a sin, and always sinful.

Again, we must know that anger is sometimes lawful and good, yea sometimes not only allowed, but required as Eve should have been angry with the serpent, and Adam with her, for tempting to sin, and anger is then lawful and good, when it is rightly conceived, and directed to a right object (namely) against sin (for as one saith well) he that is not angry for sin, either knows not sin (or hates it not as he ought) anger therefore is lawful, and good when it is rightly conceived, and directed to a right object, and that with due measure; according to the nature of the object, and this I might show by many examples in Scripture, as of Moses, of Phineas, of Elias, David, Nehemiah, &c. yea, thus our Savior shown himself angry with Peter, when he called him Devil, and said to him, get thee behind me Satan, & by this we may easily conceive on the contrary, what anger is corrupt and sinful, namely, such as is rash and hastily conceived without just cause, or on every trifling occasion, whereof our Savior speaks, whosoever is angry with his brother unadvisedly, or the cause being just, and weighty, such anger as is directed amiss, as either against the person, or against the offense only, as it is an offense to man, as an injury, and wrong bringing hurt and damage to men, and not as an offense to God, Daniel 3.19. And lastly, such anger as doth exceed measure, and is not according to the nature of the object, but is as great for a small offense as for a greater, and is an excessive desire of revenge, troubling the mind, & making it forget duty to God, and men; for holy, and good anger doth ever quicken, & stir up men to prayer, and other good duties. Moses was very angry, Ex. 32.19. yet he prayed ver. 31.32. and good anger is ever joined with compassion over them that have offended, & sorrow for their sin: so we read that Christ was angry & sorry Mar. 3.5. and then doth anger exceed measure when it so troubles the mind as men are put by these duties both to God, and to their brethren, we see then what corrupt and sinful anger is.

Now the greatness of this sin may easily appear, it is reekoned up among the works of the flesh, Gal. 5.20. it is evil in it self, and stirred up by the devil, it is the murder of the heart, such murder as the heart is able to commit; yea it is the note, and fountain of the murder of the tongue, and hand, for it not only admitteth, and receiveth contention, and strife, as a match receiveth fire, but it stirs it up, and is as the bellows blowing the coals of contention Prov. 15.18. An angry man stirreth up strife, and of strife & contention comes murder, both of the tongue & hand, yea all manner of evil works, I am. 3.16. Therefore, doubtless, corrupt wrath and anger is a great sin.

The second sin here named is as the word is translated (anger) but indeed this word doth not express the force of the original, the original word 〈 in non-Latin alphabet 〉 signifieth, a fiery anger and it differs from the former only in degree; for this hot and fiery anger, is only a further degree of corrupt anger, and it is an inflammation of the heart, and the whole man, as when through anger the heart is heated, the blood enflamed, and the whole man as it were set on fire, showing it self in countenance, as it were by sparks of fire, slashing out of the eyes and nostrils, this also is a great sin, and it must needs be so, in that it is a further degree of corrupt anger, but consider it in the effects, and we shall find it most odious, it is hurtful even to a man's own body many times, so enflaming the blood that it brings a fever, yea some say, it being often and usual, it drieth up & consumeth the radical moisture, and causeth a consumption, but much more odious is it in the fearful effects of it towards others it makes a man dare to speak or do he cares not what, even to break out into cursing, swearing, railing, reviling, &c. it is (as one saith) the drunkenness of the mind, a man in time of such inflamation, hath no regard to himself or others, no not to those whom he ought to respect, we may see it in Jacob's sons, Simeon & Levi, Gen. 34.30. in their heat they slew the Shechemites without regard of anything, they regarded not their fathers state in the land, and their own in that country, that they were but strangers, and few in number, and that extreme danger might follow, both to their father, & to themselves fiery anger had so darkened their minds, that reason could have no rule in them, for indeed, as one saith well, reason to a mind incensed with anger, is like a key to a lock that is nimbled, it can do no good, yea, this fiery anger makes a man haste to dishonor God, & to wound, & kill both himself & others, therefore without question this is a great sin

The 3. sin here set down, is (Maliciousnes) and this also is a sin of the same kind with the former, it is an inward breach of the sixth commandment, & it is yet a further degree of corrupt anger, it is old and inveterate anger, or continuing wrath, it is anger or wrath, kept close in the heart, cloaked and covered for a time, with purpose to do hurt, and waiting for opportunity to do mischief, this was Cain's anger against his brother Abel, Gen. 4. he lapped up closely in his bosom, a conceived wrath and displeasure against his brother, & he covered it, & spake fair, to him ver. 8. come let us go into the field, and when he had him there he slew him, and this also is a most odious and detestable sin, not only because it is the daughter of such mothers, as wrath & anger but because it is a going on in sin, and a sin coloured over for a time, anger that cannot speak, is most wicked, but anger that can speak, and speak fair, and mean ill, that is wickedness it self, and so we see what those sins are, and the greatness of them.

Now consider we the special means, that are to be used for the mortifying and putting away of these sins, the special means are these.

First, a serious and due consideration of our own vileness and sin, for many strive against anger and wrath, & the [ 1] more they strive, the more they fret, because they look not into their own harts and lives, and they consider not their own sins, & none are more violent, passionate and fiery against others that offend them, then such as are most careless in the consideration of their own sins and offenses against God, for the due consideration of our own vileness and sins, would cool our heat, & be a notable means to turn the course of our anger against our selves for our sins & to work in us that indignation the Apostle commends.

The second means is a due consideration of God's providence, [ 2] that nothing befalls us but by the providence of God, and we being his children nothing but that which shall turn to our good, and such as wrong us, are the instruments of his good providence, for the exercise and trial of our patience, and if we be angry with them, surely, our anger goes higher, and reacheth up to God himself, this was David's consideration, 2. Sam. 16.10.11. Shimei curseth because the Lord hath bidden him to curse, and this is a notable means for the mortifying of the foolish passion of anger.

The third means is, avoidance of alloccasions of unlawful [ 3] anger, as contentions, and as much as we can keeping keeping our selves from the company of contentious persons, Pro. 22.24. make no frindship with an angry man, neither go with the furious man, mistaking and misconstruing the words & actions of others, gaming, drunkenness, to whom is strife and quarrelling &c. verse. 30. even to them that tarry long at the wine, to them that go to seek mixed wine.

The fourth means, and that most effectual, is daily invocation of God's name, frequent and earnest prayer to the Lord, that he of his mercy would vouchsafe, by his spirit to mortify that corrupt & violent affection of unjust anger, for it is only the spirit of God that must order and govern our harts, & keep us from rash and unjust anger, & so we see the chief means that are to be used for the mortifying of these sins. Now if due trial and examination be made of men & women touching these sins, it is to be feared that the most will be found such as are not mortified in respect of them, are there not many persons that are easily provoked to anger at every trifling occasion for the moving of a straw in comparison? do not many direct their anger against the person, & not against the sin, & if they be angry for the offense, is it not only as its an offense to thenselves, not as an offense to God? let a servant neglect his duty, or do a thing cross & untowardly whereby he brings damage to his master & presently his master or mistress are angry with him, & mightily inrag'd, & they say they are angry for the fault of their servant, but let the same servant curse or swear break the sabbath, & then they are either nothing at all, or very little moved, & that is a plain evidence they are angry for the offense, as it is an offense to themselves, & not as it is a sin against God, and is the number small of such as are incensed with anger, breaking out into cursing, swearing, raging, & most furious behavior, & are there not many that suffer anger to lodge in their harts, yea, do they not cover it for a time, and when opportunity serves, show it forth? yea, some there be, that nothing will move to put away their conceived displeasure, no words, no deeds, no good spoken, or done to them, can stir them one jot, they will not suffer their malice to be overcome; such persons they are worse then profane Esau, we read that he was overcome by Jacob's kindness, and moved to lay aside his malice, and wilt thou be worse then profane Esau, a man noted for profaneness, and standing for a perpetual record, Heb. 12.16. for a profane person? Then the conclusion will fall heavy on thee; profane Esau shall rise up one day in judgment against thee, and condemn thee: think on it thou that art grown old in thy malice, and wilt not be appeased; and let all those that find themselves guilty of these sins, (Wrath, anger, malicioiusness) be stirred up to a careful use of the means that serve for the mortifying of them. It is said, That rash anger resteth in the bosom of fools. It is an open proclamation of folly; such as are rashlie angry, are fools in print, and that in God's book: and consider we further these two things.

First, wrathful anger, and malice, lying in the heart, no good duty can be done to God, or men. I am. 1.19. [ 1] Be slow to wrath, saith the Apostle, and mark his reason, verse 20. The wrath of man doth not accomplish the righteousness of God, as if he had said, in time of wrathful anger thou canst do nothing that is good, and pleasing to God. 1. Tim. 2.8. I will that men pray everywhere lifting up pure hands without wrath or doubting. The Apostle there gives us to understand, that if wrath be harboured in the heart the hands lift up in prayer are not pure, they are defiled with blood, as it is, Isai. 1.15. and our prayer is abominable to the Lord: and thus it is in all other parts of God's worship, in our hearing of the Word, in receiving the Sacraments, &c. We can do nothing pleasing to God, and with comfort to our selves.

Secondly, consider that wrathful anger, and malice, [ 2] makes a man a vassaile of Satan; yea, the Devil chaseth an heart troubled with wrath to work many mischiefs in. We read that Saul was a raging man, and the Lord sent an evil spirit upon him. And the Apostle to his exhortation, Ephes. 4.16. Let not the Sun go down upon your wrath, subioines, Neither give place to the Devil. As if he had said, give place to unjust anger, suffer it to lodge with thee, and then thou givest place to the devil, he becomes thy bedfellow, and thou art his slave; if then we would not make our selves unfit to do any good duty, and utterly unmeet to serve God in any acceptable sort, and if we would be loath to bring our selves in bondage to Satan, let us be stirred up to use all good means, serving to mortify rash, unjust, anger, fiery heat, and malice; Let us often meditate on our own vileness, and sins, and duelie consider God's providence, that nothing comes unto us, but by the good providence of God, and let us avoid all occasions of unjust anger, and pray unto God that he would vouchsafe by his good spirit to order, and govern our hearts, and to keep them from unjust anger, and then, no doubt, in time by God's blessing on those means used, we shall be enabled to mortify, and to put away from us, wrath, anger, and maliciousness.

Come we now to speak of some general doctrine offered unto us from these words.

And first, in that the first motion of the heart desiring [ 1] revenge, even rash anger is to be mortified, and put away from us, we may conclude.

[Doctr. 5] That rash anger is not (as the Papists term it) a venial sin (that is) a sin (as some of their own Writers describe venial) not deserving Hell, nor binding men to be so sorry for it, but that it may be forgiven by knocking the breast, going into a Church, sprinkling of holy water &c. But rash anger is a sin in it self, and in it own nature deserving eternal death, it is ranged by Christ himself, the best interpreter of the Law, under the sixth Commandment, as a breach of it. Matth. 5.21. Ye have heard that it was said to them of old, thou shalt not kill, for whosouer killeth, shall be culpable of judgment: verse 22. But I say unto you, whosoever is angry with his brother unadvisedly shall be culpable of judgment: therefore it makes subject to the curse of God, and eternal death, according to that of the Apostle, Galat. 3.10. Cursed is every man that continueth not in all things that are written in the Book of the Law to do them.

But the Papists think they have sufficient ground for their conceit from that text Mat. 5.22. [Object.] because our Savior saith only in the last place, Whosoever shall say fool, shall be worthy to he punished with hell fire. See, say the Papists, he saith not, he that is angry with his brother unadvisedly, is worthy to be punished with Hell fire, but in the last place, whosoever shall call his brother fool, therefore Hell fire is only due to him that calls his brother fool, and so rash anger deserves not everlasting damnation.

I answer them, [Answ.] the purpose of Christ in that place was not to show that only the last sin there mentioned, deserves eternal damnation, but that everyone of these sins deserves it, being a transgression of the Law of God, yet in a different degree, that is the purpose of Christ in that place, to show the different degree of eternal punishment due to everyone of those sins, according to the different degrees of the sins, and to this purpose he alludes to the forms of judgment amongst men, and especially among the Jews. The naming then of Hell fire, only in the last place, shows not a diverse kind of punishment from the rest, but a diverse degree, that a greater degree of punishment belongs to the last sin, then to the two former, and so that text makes nothing for upholding the opinion of the Papists.

Observe we further, that our apostle speaking of these inward sins, Wrath, Anger, Maliciousnesse, he puts them down in order, as they go one beyond another in degree, as

First, rash anger.

Secondly, hot and fiery anger.

Thirdly, maliciousness, inveterate anger, or continuing anger.

Hence only note we thus much.

[Doct. 6] That sin creepeth into the heart by steps, and by degrees, it is the subtlety of Satan to convey sin into the heart by little, and little, he makes not men malicious at the first, but by his secret unmarked creeping into their hearts, he conueies into them, happily at the first, only a conceit against such a person, and a misliking of him, that misliking having once entered, then he hath gotten hold, and then he makes them displeased, and rashly angry almost with everything, said, or done, by the party misliked; yea shortly after to be incensed with anger, and even mad against the same party, and in the ende, they meditating, and musing on a conceived wrong done, or supposed to be done, he makes them purpose to do a mischief, yea to take delight in so purposing, and to think it good for them so to do; no doubt, malicious persons may easily observe that their malice hath been begotten, brought forth, and grown to strength, by these steps.

[Use.] It is therefore the duty of everyone of us to check the course of Satan at the first, not to be of an hasty spirit to be angry, not to suffer our selves suddenly, and on every occasion to be stirred up to anger, lest the Devil get within us, and press us on to a further degree.

[Object.] It will be said, anger is a violent affection, and comes on a sudden, so that a man (especially, being provoked by the wrath of others) cannot choose, but sometimes be moved to wrath again.

[Answ.] To this I answer: we are therefore when we are quiet, and out of our angry mood, often to cal to mind, and to think of the means that serve for the mortifying of that hasty passion, and to add to them other holy meditations, and if at any time thou be overcome of anger, yet remember the counsel of the Apostle, Ephes. 4.26. Let not the Sun go down upon your wrath. Let it not lodge with thee, deal in this case as a man that hath drunk poison, that as he will use means presently to cast it out, lest it spread into his bowels, and infect all the partes of his body: so do not thou suffer rash anger to rest in thy bosom, but use all good means with speed to be rid of it; and in this case do as Jonathan did, 1. Sam. 20.24. depart from him, or them, with whom thou art angry, employ thyself some other way, about something thou canst be most earnest, and thou shalt soon cease to be angry.

Now follow the outward sins here reckoned up.

• Cursed speaking.
• Filthy speaking, and
• Lying.

And of these in order, as they are laid down by the Apostle, the first is Cursed speaking.

• 1 I will first show, what is meant here by Cursed speaking, and the greatness of that sin, with some application.
• 2 Secondly, the means that are to be used for the mortifying of it.
• 3 And then, come to some general Doctrine.

First therefore, know that the word here translated (Cursed speaking) signifieth blasphemy, or evil speaking, which though it be commonly understood of speaking evil against God; yet it signifieth as well evil speaking against men, we find the word so used, 1. Cor. 4.13. We are evil spoken off. And so is it to be taken in this place as may appear by the sins joined with it, both going before and following after, being all of them against men.

Now this evil speaking against men, may thus be described, it is a word, or speech, whereby the name or estimation of another is hurt, blemished, or obscured, or at least a word or speech, tending to the hurt and blemish of another.

And of this evil speaking, there be 2. sorts.

The first, is in the parties absence, and that is (backbiting) [ 1] which is a speaking ill of another in his absence, who is free from that ill, or speaking that ill, a man knows by another, being absent, with hatred, and with purpose to hurt him (as Doeg did of David ) he told Saul no more then the truth, but it was with a purpose to hurt him, 1. Sam. 22.9.10. and therein was Doeg a backbiter, and this backbiting is a sin against the ninth Commandment.

[ 2] The other sort of evil speaking, is in the parties presence, which is, reviling, railing, and giving vile terms to the parties face, though this sometimes is in the parties absence, and this is a breach of the sixth commandment. It is therefore, cursed, or evil speaking against men, when men speak anything that doth hurt, and blemish, or tend to the hurt, or blemish of the good name of others, one, or more, either secretly in the parties absence, or openly in his presence to his face, by open railing, reviling, and hard terms, yet we must know that hard terms, may sometimes be used, and not be cursed or evil speaking, as when public persons, or governors use them, not in way of defamation, but in way of just reproof: so the Apostle called the Galatians foolish, Gal. 3.1. our Savior the two disciples (foolish) Luk. 24.25. and Herod, Fox, Luke 13.32. But hard terms used by private persons, such as have no calling to pass their judgment, and censure on others for known evil, come within compass of cursed and evil speaking.

Now this sin of cursed speaking, whether it be in secret backbiting, or in open reviling, or railing, is without question, a very great and grievous sin; for why? it ever issueth out of a corrupt heart, it comes out from an heart that is full of gall, and bitterness, even inveterate anger, malice, or envy, that is the root and mother of it, it makes worthy to be punished with hell fire, as our Savior hath taught most plainly, Math. 5.22. and if we look upon it in the effects of it towards others, we shall find it most hateful: for hence it is that this sin of cursed speaking is compared to a razor that cuts most sharply, Psalm. 52.2. to the thrusting thorough of a sword, Pro. 12.18 to sharp arrows shot by a mighty arm, to Juniper coals which burn most extremely, and keep fire very long: Psalm. 120.4. And indeed, neither razor, nor sword, nor arrow, nor fire, piearceth so deep, or wounds so incurable, as doth bitter and cursed speaking; for besides the hurt it doth to a man's good name (whereby sometimes all his endeavors in his place and calling, are made frustrate, or of small effect, it many times so provoketh as no small mischief comes of it, many men being better able to endure any wrong done against their person, or goods, then against their name; yea, the children of God can worst of all bear reproachful words, whereby wicked men seek to disgrace them, and bring contempt on them, because their good name is ever joined with God's glory, and if their good name be impeached, they know so much is derogated from his glory, and therefore it must needs be confessed, that cursed speaking (bringing forth such foul, and fearful effects) is a great and grievous sin.

Now I desire that this great and foul sin may be thought on, & that everyone of us would learn to avoid it, and put it from us; for it is two manifest, that even this sin also of cursed speaking is amongst us; what more common then tale-bearing, whispering, and backbiting? Are there not many whose mouths are full of bitter and venomous speeches? if they be but a little crossed, their mouths run over with all manner of railing, and cursed speaking, uttering such terms as are not meet to be named: surely such persons fear not the sentence of our Savior, Matth. 5.22. He that calls his brother fool shall be in danger of hell fire. They many times give cross terms (as damned rogue, dogs face, and the like,) it seems Hell fire is not hot enough for such persons, it must be made hotter: and certainly without God's great mercy, his curse shall be doubled on such; yea, and are there not some who go yet further, they breath out cursed speeches against others, and load them with vile terms, only because they fear God, and make conscience of their ways, even because they hear the word and read the Scripture; and do not many beltch out most spiteful speeches against them, and say, a young Saint, an old Devil, you will to heaven quick, you are full of the spirit, the Devil is within you, with a number of like devilish speeches, fetched from the bottomless pit of Hell. I take no pleasure in remembering these things, I wish they that use them took as little, and I wish also that sin of cursed speaking, and in that height of it I Iaue spoken, were not amongst men, but it is too evident, it is, a man cannot pass the streets, but he shall hear such cursed speeches.

And therefore, now let us consider some means that serve for the putting away of this sin; the special means serving to that purpose are these.

First we must labor for honest, and good hearts, for of [ 1] the abundance of the heart the mouth speaketh, and (as we have heard) cursed speaking comes from a corrupt heart; we must therefore labor to purge our hearts of malice and envy, and to that end, think on the means before specified.

[ 2] Secondly, we are to set a watch before our mouths, and to cast as it were, a bit or bridle upon them, and as Job saith (recounting his uprightness) Job 31.30. Suffer not our mouths to sin by wishing a curse unto his soul, and as David resolved with himself, Psalm. 39.1. I thought I will take heed to my ways that I sin not with my tongue.

And the third means (which is that whereby these two [ 3] become effectual) is earnest and hearty prayer to God, for he alone it is, that must take away evil out of our hearts, and tame the tongue, which as James saith, 3.8. no man can tame, it is not in the power of man to tame it, we therefore must have recourse to the Lord, and entreat him that he would purge our hearts, and set a watch over our mouths, that we may, speak to his glory, and the good of men. And so we see the special means that serve for the mortifying of this sin also. Let us be stirred up to a carefulll use of them, and to that purpose consider we these 2. things.

First, all manner of ungodly and cursed speaking, is the [ 1] Devils language, the tongue that so speaks, is set on fire of hell, I am. 3.6. and it is an evidence, that the Devil bears sway within, and sets the tongue a work.

Secondly, consider that if thou revile the children of [ 2] God, thou reuilest the spirit of God, 1. Peter 4.14. and will the Lord suffer himself to be reviled in his children? no, no, assure thyself such impiety cannot escape his punishing hand.

But say some, [Object.] surely such as wrong us are not the children of God, they are such vile persons, as if we should rake hell, we could not find the like.

I would be answered of thee, [Answ.] that thus pleadest for thyself to this question, are they worse then the Devil himself, happily thou wilt say they are as bad, why yet hear what Jude hath taught thee by the example of Michael: ver. 9. Michael the Archangel, when he strove against the Devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but said, the Lord rebuke thee, durst not Michael revile the devil, & wilt thou revile thy brother? think upon it, & take heed what thou doest, & for conclusion of this, if we would not make it clear, both to our selves and others, that we are far from being guided by the spirit of Christ, and that our hearts are possessed of the Devil, and our tongues his instruments, if we would not (happily) revile the spirit of God, and shoot out our arrows of bitter words against heaven, which must needs fall on our selves and bring down the vengeance of God upon us, let us in the fear of God, be admonished to avoid cursed speaking let us be stirred up to be earnest with the Lord, entreating him to purge our hearts and to tame our tongues, and to bring them into order, that they may speak to his glory, and the good of our brethren, and though we be smitten with the tongue of others, and reviled, yet that we may not return rebuke for rebuke, but contrariwise, bless, knowing that we are thereunto called, that we should be heirs of blessing, as the Apostle saith, 1. Pet. 3.9. that so we may have testimony and assurance to our own souls, that we are heirs of heaven, and are within compass of God's blessing, and shall be blessed of him in this life, and with everlasting blessing at his right hand in heaven.

Now in that this sin of cursed speaking is to be mortified, and put away from us, being a great and grievous sin, it follows by proportion, that cursed writing cannot be justified and defended, and that cannot but be a great sin, if any man dip his pen in wormwood, and suffer it to drop down gall and bitterness in his writing, yea, though a man write in defense of God's cause, and truth of religion against notorious heretics, though they revile him by their pens, yet he is to commit the injury to God, and not to revile them again, much less ought any man to do it, in defending his own private cause by writing.

[Doct. 7] We may hence further collect and gather, that if cursed speaking either in secret, or openly be a great sin, and to be put away, then without question, much more is cursing, banning, and imprecation used against others, a great and grievous sin, if to revile another, and to give hard reproachful terms be a great sin, then much greater sin is it to utter ill, wishing against him, as many graceless persons do, as that a vengeance, or mischief may light upon him, that must needs be a most grievous and fearful sin, and ought to be far from all that profess Christ, and that we may see the ouglines of this sin, know that cursing of others is an abuse, and profanation of an holy ordinance of God? for to curse is to pray against, and prayer ought not to be used either to fulfill our lust on such as offend us, or for the hurt of any.

Again, by cursing men they take on them the office of God, they step up into God's chair of judgment.

• 1 For first they judge the party, when they curse worthy punishment.
• 2 And they determine the punishment that shall befall him, & wish it may light upon him
• 3 And further he that curseth another, goes about as much as lies in him to make the Lord partaker with him in his sin, for he being offended with the party, in a rage and violent passion desires the Lord to power some judgment upon him, and would have the Lord bend down to satisfy his revengeful desire, which is a fearful height of impiety.

Desire of revenge is wicked, but to use God in it, and as much as in thee is, to make him a party, or an executioner of thy rage, seeking and wishing that he may curse and plague where thou wilt, he being all justice, all mercy, and all goodness it self. O what an increase, [Use.] and what a measure of sin is that, think on it whosoever thou art, that either through weakness yielding to the rage of thy unbridled affections, or through deep and dead security hast thy mouth opened to curse and ban, (which is a thing too common in the world) yea think on it seriously, that the cursing of others is a taking of God's name in vain, and then remember what is the state of such as take God's name in vain, even fearful and damnable, they stand guilty before the judgment seat of God, and the Lord who only doth justify and acquit his children, hath said, he will not hold and account them guiltless, and if the Lord will not acquit and discharge thee from thy sin, who then shall be able to acquit and free thee from the damnation of hell, let it therefore settle and sink into thy heart, what a fearful and horrible sin it is to curse and banne, and learn to avoid it.

Come we to the next outward sin here named, namely, (filthy speaking) and in handling of this: I will

• 1 First, show the sin it self, and the greatness of it, with examination touching the same.
• 2 Secondly, the means that serve for the mortifying of it.
• 3 And then deduce some further doctrine that will follow upon it, that this sin is to be put away.

For the first of these, know we that this sin of filthy speaking may thus be generally conceived, it is a word or speech uttered that beseems not Christian honesty, when men speak of things that may move blushing, in gross and unseemly terms, that in general is filthy speaking.

But more especially, filthy speaking here intended and meant, is any obscene, immodest, or unchaste word, or speech, the Apostle here meaneth, such unclean & beastly words, as are wont to proceed out of the mouths of unclean persons, and this the Apostle calls corrupt or rotten speech, Eph. 4.29. and Eph. 5.4. he reckons up obscenity or filthiness, among things not to be named, and this is a sin against the seventh commandment, and the greatness of it may easily appear to us, thus it is a breach of that commandment, not only as a fruit of uncleanness in such as use it, but also is an enticement, and a provocation to stir up others to uncleanness: and hence it is, that the Apostle in the place before cited, calls filthy speech, corrupt or rotten speech, comparing it to a corrupt, or rotten flesh, that not only stinketh, and hath happily worms engendered in it self, but is poisonful and hurtful to all that come near it, and hence it is likewise, that the mouth (as in regard of all evil speech generally) so of this especially is compared to a perverted mouth, Pro. 4.24. having as it were the upper lip standing where the nether lip should stand, and contrariwise; yea, hence it is, that the mouth or throat is compared to an open sepulcher, Rom. 3.13. to an open grave, breathing & steeming up most loathsome & filthy smells, and certainly the greatness of this sin is notably expressed, in that it is called corrupt speech, for that shows it is extremely wicked, and sinful, the holy Ghost commonly useth that manner of speaking, to set out the exceeding greatness & foulnes of sin, as when men before the flood were extreamlie wicked, and their lives stained with most foul sins, then the holy Ghost, Gen. 6.12. saith, all flesh had corrupt his way upon the earth, and thus the Lord speaks of his people: Zephaniah 3.7. that they corrupted all, &c. signifying that all were exceedingly wicked, therefore filthy speaking being rotten and corrupt speech, we may conclude that it is most wicked & abhominable, & this we are to consider, & think on, it is the fashion of the world to make small account of this sin, yea, wicked persons oftentimes boast of it, and make it the matter of their sport and merriment, and too many there be, that are delighted in ribald and filthy speaking, yea, they make it their repast and recreation, to utter wanton speeches, to tell filthy tales, and to sing songs and sonnets, and ballads of love, and lightness, and most abhominable filthiness; yea, I may say to many in this respect, as Christ said to the Pharisees, in another case, Mat. 12.27. even your children shall herein be witnesses against you, may not a man often hear it out of the mouths of children, even filthy speeches uttered by the mouths of children? and that is a plain evidence, that their Parents, and others with whom they live cannot wash their hands, and clear themselves of this sin, since then the hearts of many will tell them they are guilty of this sin, let us think on it, and consider the greatness of it, and if we desire to be freed from it, consider we the means that serve to that purpose, the special means tending to the mortifying of this sin, are in effect the same with those, that serve for the mortifying of cursed speaking, as,

First, we are to labor for chaste hearts, that our hearts [ 1] may be chaste, and purged of all filthy and unclean lusts, if the heart be unclean the tongue will be filthy, as a stinking breath argues rotten lungs and filthy inwards, so filthy rotten speech discovers a corrupt, and rotten heart, it is but a vain speech of some, who say, though my speech be filthy, yet my heart is clean, we must therefore labor by an holy fear of God, by sound and true delight in his word, and by other good means ro purge the heart of filthy lusts.

[ 2] The second means is, to set a watch before our mouths Job was never adulterer, yet made he covenant with his eyes, because he being clean in heart, would give no occasion outwardly, so must we in respect of this sin.

[ 3] The third means is also prayer to God, that he would by his spirit purge our harts, and so order and govern our mouths, that they may never be soiled with the dregs of filthy speaking.

Now to stir us up to a careful use of these means, besides the greatness of this sin (which no doubt is of weight to as many as fear God, to make conscience of so great a sin) consider we what our Savior saith, Matth. 12.36. that of every idle word that men shall speak, they shall give account, at the day of judgment, (that is) of every such word as brings no profit to men, nor honor to God, though it do not directly dishonor God, or hurt men, and if of every such word men must be accountable at the day of judgment, then certainly much more for filthy words, if the trisler, and vain babbler, one that powers out words that bring no profit to himself, nor others, shall not be able to stand before the judge of all the world at the day of judgment, where shall the filthy speaker, whose words have offended God, and as a pestilent breath have brought much infection, and hurt to men, be able to appear: yea, I may safely speak, to thee that art a filthy speaker, and doest delight in filthy speaking, in the words of Christ himself, Matth. 23.33. how wilt thou escape the damnation of hell, surly, without God's unspeakable mercy thou shalt not escape it, therefore think on thy sin, and make no tush at it, but now while thou hast time be humbled for that which is past, and be stirred up in the fear of God, to use all good means that hereafter thou mayest be enabled through God's blessing, upon the means to put away from thee all immodest, rotten, and filthy speaking.

Now in that this sin of filthy speaking, or the speaking [Doct. 1] of filthiness is a great sin, we may hence gather without question, the acting of filthiness is much more a sin, if to speak filthily be a great sin, then doubtless, far greater sin is it to act filthiness, to represent and set it out, not only by speech, but by gesture, and by conveyances and devices, as stage-plays do, for what are stage-plays, but representations of the vices, and filthy sins of men in the world by speech and gesture? [Use.] and therefore much are they to be condemned, who make or tend to make their children stage-plaiers, yea know it, that to make thy child a stage-plaier, is to dedicate him to the Devil, and to make him his instrument, and touching this, I will say no more then an ancient Divine saith, plaiers behavior polluteth all things, and of plays he saith, they are the feasts of Satan, and the inventions of the Devil.

Come we to the last words of this verse, (out of your mouths) though these words may be referred both to cursed speaking, and to filthy speaking, yet (as I take it) they have special relation to the latter of these, and therefore we find them added by the Apostle, Ephes. 4.29. Let no corrupt communication proceed out of your mouth, the point hence offered is this.

[Doct. 9] That if filthiness be conceived in the heart, yet we are not to suffer it to break out of our mouths, we are indeed as much as is possible to keep our hearts free from all unclean conceits, but if they be cast in by Satan, or arise from our own corruption, we are not to utter them with our mouths in the hearing of others.

[Reason.] The reason is plain, it is a further degree of sin, to think ill is a sin, [Use.] but to utter that conceived ill, is a further degree of sin, much therefore are they to blame, who belch out what filthiness soever comes in their mind, and being told of it, plead for themselves, and say, I am a plain fellow, I am no hypocrite, I cannot dissemble, I must needs speak what I think, as if a man were an hypocrite that yields obedience to the word of God, what wilt thou answer, when this injunction, of the Apostle (put away filthy speaking out of your mouths) shall be laid before thee at the day of judgment, surely thou shalt then be speechless, and have nothing to answer, thine own conscience shall then condemn thee, therefore think on it, and remember the hurt that comes by filthy speaking, both to thyself and others, a filthy word is no sooner out of the mouth but it sends a stink back again to thine own heart, and makes it fowler then it was before, and many times it doth dangerously infect others, yea, sometimes it strikes such a deep wound into the soul of another, as no Pysician can heal, but only the holy Ghost, and no medicine can cure, but the blood of Jesus Christ, and therefore if filthy conceits arise in thine heart, there stifle them, suffer them not to break out, and to be uttered by thy mouth, least so thou kindle a greater fire of lust, both in thine own bosom, and in the hearts of others, and withal a greater fire of God's vengeance, both against thyself and others.

In this verse our Apostle adds the third outward sin, that is to be put away (namely) Lying ) and then having ended his enumeration of the sins that are to be put away, he goes one to press his exhortation by weight of reason in the words following: (Seeing that ye have put off the old man with his works) I will lay forth this argument when we come to the handling of those words.

Now touching this sin of Lying, I will

• 1 First, show what it is, and the greatness of it, with examination touching the same.
• 2 And secondly, the means that are to be used for the mortification of it.
• 3 And then come to some general doctrine.

First therefore, for the sin it self, know we that a lie is when a man speaks an untruth wittingly, and willingly, and with a purpose to deceive; for there be three things that concur in the making of a lie.

• 1 First, that the thing spoken befalse, and an untruth, that is the very matter of every lie.
• 2 Secondly, that he that speaks it know it to be false, and yet notwithstanding willingly speaks it.

And herein, we are to observe a difference between speaking an untruth and a lie; for a man may speak an untruth, and yet not lie, as when he speaks that which is false, but thinking it to be true, though he err and be deceived, yet he speaks not against his knowledge, and so he speaks not a lie.

• 3 And the third thing in making of a lie is, that an untruth be spoken with intention and purpose to deceive.

And these three things ever meet together in a lie, and so a lie is a voluntary speaking of that a man knows to be false with a mind, and purpose to deceive; yet that we misconceiue not this point, know that in speaking some things, one word or one thing may be put for another, and yet no lie, as it is in Metaphors, and other figurative speeches; yea sometimes a thing supposed, or feigned may be uttered, and yet no lie, as it is in the Parables of holy Scripture, as that Judge. 9.8. of the trees conferring together; and that 2. Sam. 12. propounded by Nathan to David of a rich man that had many sheep, and a poor man that had but one, and diverse others, yea sometimes a man may speak something not contrary, but beside, or diverse from the truth, and yet not lie, as when parents would insinuate to their children the hurt and danger of some place, as of a ditch or pit, they use to tell them there is a Bear, or a Bulbegger to keep them from that place, and that is a thing spoken not contrary, but diverse from the truth, and it is nothing else but an expressing of a conceived danger in other terms, in words of terror, and fear, to keep their children from it, and this may be done without fault; for a lie is speaking of that is false, and contrary to the truth willingly, and with an intention to deceive, and this is a sin against the ninth Commandment, and this may easily appear unto us to be a great sin.

First, for that the Devil, the author of evil indifferently, [ 1] is notwithstanding particularly called a liar, and the author, or father of lies, John 8.44. as if in a special, and peculiar manner, lying proceeded from the Devil.

[ 2] Secondly, lying cannot be a sin of ignorance, but of an higher nature, even of presumption, he that lieth sins not upon mere ignorance (of which nature many other sins are) but against his knowledge, and consequently against his conscience, if his conscience be not dead, and past feeling.

And thirdly, lying is a great sin, in that it is not only [ 3] hurtful to men overtaken, and abused by it, but it also tends to the utter overthrow of all human society, for what comfortable, or profitable society can men have together, if truth in speaking be banished from it? How shall a man know what to look for, or what to trust to, or otherwise, [ 4] unless men speak truth to one another.

And it is further a plain evidence of the greatness of this sin, in that when a man hath told a lie, yet he would not seem to have told it, and why so? Nature it self teacheth him that to lie is evil, and a sinful of infamy, yea even swaggerers, and ruffians, such as make no conscience of any sin, yet cannot endure to be charged with a lie, they hold it so odious, that a man that gives them the lie, he must for it receive the stab; therefore doubtless, the sin of lying is most odious, and hateful both of God and men, though but mere natural men, and yet lying is a common sin, and though every man be loath to be taken with a lie, yet it is a rare thing to find a man that makes conscience of a lie: what more common with men in buying, and selling, and trading together then the sin of lying? I fear me the most of our hearts will tell us, we have many times this way faulted, have we not many times said, in selling of our commodities it is good, yea very good, and no better to be had for money, when we knew it was naught, and worth little or nothing? Yea, to a lie, have we not sometimes added an oath? which is most fearful, and who is it almost that hath not bidden his servant to lie? as to say, such a thing stood him in so much, when it did not? or that he was not in such a place, when he knew to the contrary? and what more common with servants then to do as Gehazi the servant of Elisha did, 2. King. 5.25. to cloak and smoth over a fault with a lie, which indeed is to wound themselves by sin, and then to seek to the Devil for a medicine, no doubt I might yet instance in many other particulars, our own hearts will tell us, that amongst many other sins we are guilty also of this sin of lying, and we cannot clear our selves of so foul a sin.

Now the special means that serve for the mortifying of this sin, are these two.

Frist, we are to labor to carry in us, not only a conscience [ 1] of speaking the truth, but of speaking the truth without guile and without deceit, a conscience to speak the truth in our hearts, as the Psalmist saith, Psal. 15.2. that is, in sincerity, and in uprightness of heart; the Devil may sometimes speak the truth, but never without guile, he spake the truth to Christ, Math 4.6. when he said, He will give his Angels charge over thee, and with their hands they shall lift thee up, lest at any time thou shouldst dash thy foot against a stone: but it was guilefully delivered, a material part of the text was suppressed, and the rest perverted, to draw him to presumption; therefore labor thou to carry in thee, a conscience of speaking the truth, and that in truth of heart, if thou give so much way to thine own corruption, as to speak the truth guilefully, thou wilt in the end not stick to utter flat lies, and palpable untruths.

[ 2] The second means is this, thou art to carry in thee an hatred of lying, not only in thyself, but in all others it is made a note of a godly man, Prov. 13.5. That he hates lying words, as well in others, as he forbears to speak them himself; if thou favor lying in others, thou wilt soon come to like it in thyself, and therefore a notable way to keep it from thee, is to hate it both in thyself, and in others, and remember to this purpose what the holy Ghost saith. Revel. 22.15. that not only such as make lies, but such as love them shall be shut out of the heavenly Jerusalem.

Now to stir us up to a careful use of these means, and to make conscience to put away from us this sin of lying (besides this, that the reward of a liar is not to be believed when he speaks the truth, common experience shows it, that one being once found in a lie is hardly after that believed) besides this, consider we these things.

First, lying is a conformity with the Devil, nothing [ 1] makes men more like to Satan then lying, lying is the devils mother tongue, and when men lie they are most like to him, and it is a mark of the Devils child.

Secondly, every liar in respect of his lying is a loathfull [ 2] person, yea abominable in the sight of God, the Text is plain: Prov. 6.16.17. Prov. 12.22. The lying lips are an abomination to the Lord.

Last of all consider we among whom liars are rancked [ 3] and their grievous punishment, Revel. 21.8. they are reckoned up with the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters, and they must have their portion with those their companions in the lake that burneth with fire and brimestone, if then we would not make our selves most like to the Devil, and be marked for his children, if we would not be odious and abominable in God's sight, and if we would not make our selves liable to most grievous punishment in the bottomless pit of Hell, with such as are most abominable; then let us in the fear of God be humbled for that sin of lying that hath been committed by us heretofore, and let us ever hereafter be careful to avoid it; let us carry in us a conscience to speak the truth, and that in truth of heart without fraud, or guile, and let us hate lying, both in our selves, and in others, and let our hearts be taken up with a fear of God in his holy Commandment that forbids this sin of lying.

Come we now to such general doctrine as is offered unto us from these words, (Lie not one to another.)

First, we are to mark that the Apostle speaks indefinitely, he saith not, use not this, or that kind of lying, but indefinitely, and lie not one to another.

Hence we may conclude.

[Doct. 1] That all kind of lying is evil, and to be avoided, and thus the Apostle speaks, Ephes. 4.25. Cast off lying, and speak truth every man unto his neighbor: And for better conceiving of this conclusion, we must know that there are usually made three kinds of lies.

• 1 First, a pernicious lie, which tendeth to the hurt of another, either in his life, or in his goods, or in his good name.
• 2 Secondly, a pleasant lie made in merriment and sport.
• 3 Thirdly, an officious lie, when one tells a lie to do another good, as to deliver him from danger, or the like.

Now there is not any of these sorts of lying, but it is evil, and to be put away from us.

[Reason.] And the reason is this, every sort of lying is in it own nature evil, and contrary to the truth, and being evil in it own nature, no circumstance, or respect whatsoever can make it good; a lie cannot be made good, though it have respect to the saving of a man's life: a man may not lie for the saving of his life or the life of another, no more then he may commit adultery, or do any act that is simply evil for the same purpose; no surely, a man is not to lie, for the gaining of another man's soul; though a Captaiue under the Turk, not yet won to the faith, might be delivered by a lie, yet in this case a man is not to lie to set him at liberty: the rule of the Apostle Rom. 3.8. stands firm, evil (that is) that which in it own nature is evil, may never be done, what good soever may come on it.

[Object.] Now some objections are to be answered that are made against this doctrine, as,

[ 1] First, it may be said, that actions or speeches are to be esteemed good, or evil in respect of their ends, as that is a good action, or speech that tends to a good end; and on the contrary, that is a bad action, or speech that tends to a bad end, and therefore some lie, as (namely) an officious lie made for a good ende, may be used.

Answer, indeed actions, or speeches civil, [Answ.] and indifferent are to be esteemed good, or evil in respect of their ends, but not any action or speech in it own nature good, or evil, not any action or speech commanded, or forbidden in the moral Law of God, and so no lie can be made good, in respect of a good ende, being evil in it own nature, and forbidden in the Law of God. It is a good speech of Augustine to this purpose, saith he, there is no fact so ill, but may be defended, if it be considered not in it own nature, but only in the ende to which it sometimes tendeth; that which is most ill may sometimes have respect to a good end, but the ende makes not that good which is ill in it self.

Some may further say, of two evils the less is to be [Object. 2] chosen, now it may so fall out that a lie may be a less evil then that which will follow on the telling of it: for example, a man by telling truth, may happily discover an innocent man that lies hid from another that seeks his life, and intends to kill him, and so he may become a means of his murder, whereas if he should lie, and say he knows not where he is, he might hinder the one from murdering, and the other from being murdered, and therefore it seems a lie in such a case may be admitted.

Answer, [Answer.] that rule of two evils the less is to be chosen, is to be understood of such evils as are punishments, or inconveniences, not of such evils as are sins, no evil of sin is to be admitted at all, neither will it stand good in the sight of God to escape a greater sin by doing a less, there is no such necessity that a man should commit sin, he ought rather to choose to die then to sin, that fact of Lot which was of this nature, Gen. 19.8 in offering his two daughters to be abused by the filthy Sodomites, though it were for the avoiding of a greater evil, yet it cannot be justified, and in the example propounded, a man may avoid both lying, and the discovering of him that lies hid, for he may either be silent, or say he knows where he is, but he will not discover him, and this he is rather to do then to lie, or to discover him, though he do thereby expose himself to danger through the rage of him that [Object. 3] pursues his innocent brother.

It is further objected, we read that many holy men in Scripture have lied, as Abraham, Jacob, and many others, [Answ.] and therefore a man may sometimes lie.

Answer, those lies of holy men are recorded in Scripture, not for approbation, and for our imitation that we should do the like, but as their falls and infirmities, and that their faults, and slidings must be warnings to us: as Augustine saith, the fall of the stronger must be a warning [Object. 4] to the weaker.

Oh, but the Midwiues of Egypt saved the male children alive, Exod. 1.19. and Rahab saved the spies, Josh. 2.5. by lying, [Answ.] and they are commended for so doing.

Answer, again, the things that they did are commended, not their manner of doing them, that which they did was a fruit of faith, and of the fear of God, but they failed in the manner of doing it, and their lying is not approved, that was their sin.

[Object. 5] Happilie some may further say, how can faith, and the fear of God, and a manifest sin, stand together.

[Answ.] Answer, faith, and the true fear of God, and a continuance in any known sin cannot stand together, but faith, and the fear of God, and a manifest sin of frailty may well stand together: it remains then still a truth, that all kind of lying is evil, and to be put away from us. I might bend the force of this doctrine against our adversaries the Papists, who teach, that every kind of lie used in an oath is mortal sin, but out of an oath, they say, a pernicious lie only is mortal, and the officious, and jesting lie, are venial sins, that is, as they say, sins besides the Law of God, and not contrary to it, and especially I might stand here to show the wickedness of that new trick of Equiuocation, whereby the Jesuits think it lawful to delude our Magistrates being examined by them, with their ambiguous, & indeed lying answer, and such a trick also that unreasonable sect of the family of love hath taken up, they use so to wind away with obscure and intricate terms when they are examined, that their heresy can hardly be found out by their confession, but I leave the further confutation of them to others that have done it to very good purpose, and consider we, that no kind of lying can be defended, [Use.] no though it might be for the saving of a man's life, and therefore without question, that kind of lie hath no excuse or defense, which is too common in the world, when men lie for their own profit, and for their own advantage and gain, men commonly think that that gain is sweet, and comes easily in, that is gotten by lying, but alas, what sweetness, or what comfort can there be in that gain that brings God's curse with it, will thy gain (if it were) the gaining of the whole world, be able to countervail the high displeasure of God, or the loss of his favor, together with the forfeiting of thine own salvation? Oh think on it, and learn to make conscience of lying, though thereby thou mightest gain never so much, yea, if the case so stand, that thou must either lie or lose thy life, rather suffer thy life to be taken from thee, and that by most cruel torments, then to lie, and so sin against God: for what will it profit thee to prolong thy temporal life here, and hereafter to lose life eternal, and to hazard the state of thy soul forever? it is an excellent speech of Augustine (saith he) thou wilt make a lie, least thou shouldest die, thou both liest and diest too, for while thou wouldest shun one kind of death which thou mayst defer, but canst not take away; thou fallest into two, first, dying in thy soul, and then afterward in thy body, and certainly so it is, therefore think on it, and consider it.

Observe we in the next place, that our Apostle saith not barely (lie not) put away lying, but he adds further (lie not one to another) and it is as if he had said, howsoever others are deceitful in their words one to another, yet in any case do not you believing Colossians use deceit, and lying one to another, from this amplification, we may further gather thus much.

[Doct. 2] That for one Christian to lie to another, is most odious, for believers and professors of the same faith, to lie one to another, that is a great and grievous sin, and that this is the purpose of the Apostle, to teach this point by this addition, is clear by his exhortation, Ephes. 4.25. where he saith, cast off lying, and doth not only amplify that by the contrary, speak every man truth, but he adds further, that here though he doth indifferent terms, unto his neighbor, and this we find added by the Lord himself, speaking by his Prophet, Zecha. 8.16. These are the things that ye shall do, speak ye the truth, not only speak ye the truth, but speak ye every man the truth unto his neighbor, it is then a clear point, that it is a great and grievous sin, for one Christian, and for one believer to lie to another.

[Quest. 2] Now here two questions offer themselves to be discussed.

[ 1] The first is this, whether it be lawful to lie to an Infidel, or to one not professing the same truth with us.

[Answer.] Answer, no, it is not lawful, it is not any respect either of person or profession that can qualify a lie to make it lawful.

[Object.] Some object and say, that the Apostle in that place, Ephes. 4.25. useth this reason, why we should cast off lying, because we are members one of another now (say they) Infidelles, and such as are of different religion from us, are not members with us of the same body, therefore it seems, that to them we may lawfully use deceit and lying.

Answer, [Answ.] that reason of the Apostle must be conceived as proper to believers & professors of the Gospel, as binding them more strictly to speak truth one to another, but it will not follow that hereby they have liberty to lie to others, no, to lie is evil, and sinful to whomsoever it be, but to lie to our brethren, professors of the same truth, with us, being members of the same body, is more grievous then to lie to others, that is the meaning of the Apostle, and so his words make nothing for defense of lying to Infidelles, and to such as differ from us in religion.

The second question is this, whether it be lawful sometimes [ 2] to suppress the truth in part, and to conceal part of the truth one from another.

To this I answer, it is not only lawful, [Answ.] but sometimes expedient to conceal part of the truth one from another; so as it be without fraud or deceit, it is never lawful to lie one to another, because that is a negative commandment and binds at all times, and to all times, but the other, speak the truth one to another, is an affirmative commandment, and binds indeed at all times, but not to all times, it may be lawful and expedient sometimes to conceal part of the truth one from another, as sometimes charity requires that we cover a multitude of sins, 1 Pet. 4.8. and the sins we our selves have committed in secret, it is lawful and expedient to conceal one from another, and not to reveal them, unless it be at such times as they lie heavy on our consciences, and to such as may minister council, ease and comfort unto us, otherwise it is lawful to conceal them from others, because no man ought to bring infamy upon himself, that is a greater sin, then to bring infamy on others, as any crime a man commits against himself is more heinous then the same crime against another. Many other particular cases I might lay down wherein it is lawful, and expedient to suppress and conceal the truth in part one from another.

But let this suffice for answer to these two questions.

[Use.] Now for use of this doctrine delivered, is it so, that for Christians, believers and professors of the same truth, to lie one to another is a great sin, then far be it from everyone of us to use deceit and lying one to another, we hold our selves to be true believers, and we make profession of the same faith, and shall we be found deceitful, and liars one to another? surely then we dishonor our profession, yea, we make it more then manifest, that we have no fellowship with God the father of truth, nor with Christ his son, who is truth, nor with the holy Ghost, who is the Spirit of truth, remember we the Apostles reason, cast off lying, for ye are members one of another, true believers are members of that body whereof Christ is the head who is truth it self, and in whose mouth no deceit was found, Isa. 52.9. it is therefore monstrous to be found liars under such an head, and is it less then monstrous, and dangerous too for one member of the body to deceive another? certainly no, if the eye should deceive the foot would it not go wrong both with it self, and with the whole body? and so is it in the mystical body of Christ, if one member lie to another, and deceive another.

Let us then remember that we are members one of anther, and therefore ought to love as the members of one body, and if there be true love in us, we cannot lie, nor deceive one another.

Come we now to that which followeth in this verse (seeing that ye have put off the old man with his works.

Our Apostle having ended his enumeration of the sins that are to be put away, in these words he goes on to press his former exhortation, tending to mortification, and he doth here further urge the believing Colossians to mortify, and to put away clean out of sight the sins before named, by an argument taken from their regeneration, begun, that seeing regeneration, was begun in them, they should go on in the same, and mortify and put away their sins.

Now this regeneration begun is laid forth by the Apostle in the parts of it, which are two.

The first he calls a putting off the old man laid down in this verse.

The second, a putting on of the new, ver. 10. which putting on of the new man, is further described in the words following to the end of verse 11.

Come we to the words of this verse, wherein is expressed the first part of regeneration or sanctification (seeing that ye have put off) the original word is 〈 in non-Latin alphabet 〉 having put off, signifying that the believing Colossians, had already begun to put off the old man, and this phrase or form of speech (put off) is metaphorical, it is borrowed from vncloathing the body, from stripping off the apparel, to signify the manner of putting away, and abolishing of the old man, that it is after the manner of putting off apparel, and by the old man in this place, we are to understand the corruption of nature derived from our first Parents, which all of us have drawn from Adam, by natural generation, it is usual in Scripture to set out this corruption under the name of the old man, so calling it by the name of man, because it reacheth as far as any power of part, as any faculty or ability of the soul or body of man, and then giving to it, that Epithite (old) because it is as old even as Adam himself since his fall, and sucked out off his loins, and because it is in us before the new man, we have it in us from our conception and birth, we receive the new man afterward from Christ (with his works) that is, with manifold actual transgressions proceeding from that corruption both in heart and life, thus then briefly conceive these words.

Seeing that ye have already begun to put away and to abolish the corruption of nature, spread over all the powers of your souls, and parts of your bodies, derived from the loins of your first Parents by natural generation, with manifold actual transgressions, issuing and proceeding from them.

[Quest. 2] I think it meet here to answer two questions.

[ 1] The first is this, it may be demanded when the Colossians begun to put away the corruption of nature.

[Answ.] Answer, even when they first believed in Christ, for so it is with all true believers, so soon as they begin by faith to be united to Christ, and to apply to themselves Christ crucified, they are partakers of that power of Christ, that sustained Christ on the cross, even the power of his Spirit, and that is effectual to abolish sin in them daily.

[Quest. 2] The second question is, how far forth the believing Colossians, had abolished the corruption of nature.

[Answ.] Answer, though by the effectual power of the spirit, they had abolished that corruption in all the powers of their souls, yet not wholly, but so as there was a remainder of it in all and every faculty, and power of their fowls which continued in them till death, though not imputed unto them, these two things well conceived help much to the true understanding of the text.

Now first observe we the argument here used by the Apostle, he brings an argument from regeneration, or sanctification, begun to urge the believing Colossians to put away wrath, anger maliciousness, and other sins before reckoned up, that seeing they had already begun to put away the corruption of nature with the fruits of it, they should still go on: hence we are plainly taught thus much.

[Doct. 3] That sanctification, or regeneration begun, must be continued, if the work of regeneration be once begun in us, we must labor to continue it, and daily more and more to be purged from sin, and daily more and more to be sanctified, yea, to feel the power of the spirit daily subduing pride, self-love, vain-glory, envy, covetousness, with a number of such like evil affections, that are deeply rooted in our nature, it is the exhortation of the Apostle, 2. Corinth. 7.1. that we cleanse our selves from all filthiness of the flesh and spirit, and grow up unto full holiness, in the fear of God: it is a point no doubt well known to us in speculation, that we are to go on from one degree of sanctification to another, from one measure of grace to another, and therefore I forbear to enlarge the point.

Yet we have need to be put in mind of it, [Use.] and to be stirred up to the practice of it, to that end consider we thus much, that if grace grow not in us, and if we go not on from one measure of grace to another, certainly grace is not yet truly wrought in us.

Again, howsoever the gift of regeneration, the Spirit of grace can never be utterly extinguished and lost, yet we falling away from the measure of grace received, we therewith lose the comfort of that grace, and the feeling of that joy we were wont to find in the same, and we cannot recover it without much sorrow and grief of heart. Let us therefore remember the exhortation of the holy Ghost. Revel. 22.11. he that is holy, let him be more holy, let us not content our selves, with the beginnings of grace and holiness, but labor to go on in holiness, expressing the same in these words, the Lord hath prepared for us to walk in, it will be a comfort to us in this life, and through God's mercy it shall be rewarded with eternal glory in the life to come.

Come we to the words themselves, and therein first observe that phrase and form of speech (put off) wherein the Apostle sets down the manner of abolishing the corruption of nature, that it is after the manner of vncloathing the body, we had the same form of speech, chap. 2.11. whence we noted that the corruption of nature is not a substantial thing as some have imagined, nor a corruption of the substance of the soul, for then could not the soul be immortal, nor Christ have taken man's nature without sin, but it is a corruption cleaning to the faculties, powers, and affections of the soul, and such as may be stripped off by the powerful work of the spirit of God, this was manifested, and use made of it, only here take notice of one thing further from this manner of speaking, in that the corruption of nature, is as a garment in wrapping the soul as the apparel doth the body.

[Doct. 4] We are given to understand that men unregenerate, and as yet in their natural corruption, are most odious and filthy persons in the sight of God, they appear before him, in the vesture of filthiness and corruption, unregenerate persons though their bodies be clad in silks and veluets, and cloth of gold, yet in their souls, there is nothing to be seen but most loathfull filthiness, they are such as the Lord speaks of, Ezekiel, 16.6. polluted in their own blood, and no Lazer, though as full of sores as Job 2.7. from the soul of his foot, to the crown of his head, is as loathsome in man's sight, as an unregenerate person is, in respect of this natural corruption in the sight of God, for in regard of that, the Lord cannot look on him but be offended, it carries in it a guiltiness of God's wrath as the Apostle saith, Ephes. 2.5. unregenerate persons are children of wrath, they have in them the image and stamp of Satan, so as the Lord cannot behold them but in wrath in regard of their corruption.

[Use.] And this ought to stir us up to consider, and to examine in what state we stand, whether yet our souls be clothed in the lether coat of Adam, as Luther speaks, in the leprous and mortal garment of natural corruption, or no, if our souls be yet clad in the filthy rags of nature, certainly, in respect of that, we are most odious in the sight of God, howsoever our bodies are tricked and trimmed, yet we carry about the stamp of God's wrath in our souls, and as at all times, this is to be thought on, so especially when we come most near to the presence of God, as it were into his chamber of presence, as we do when we come to the public worship of God, then we come within compass of the beauty of his face,