An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 8

An Exposition Upon Colossians · Biblical commentary 3 · Chapter 3 · Verse 8

p. 52Ver. 8.

But now put ye away euen all these things, anger, wrath, malice, cursed speaking, filthy speaking out of your mouth.

Hitherto of the mortification of vices especially against a mans selfe. Now followes the mortification of Iniuries. And therein I consider, first the exhortation it selfe in the eighth verse and a part of the ninth. Secondly, the reasons ver. 9.10.11. in the exhortation I consider: first the charge, put away euen all these things, secondly the catalogue of iniuries, to be put away and mortified, anger, wrath, malice &c.

From the coherence, in that the Apostle fastens this branch of the exhortation vponupon the remembrance of their misery in the former verse, it shewes, that the meditation of our misery is as good to kill or beat downe the power of rage and strong passions and distempers as it hath beene shewed to bee good to kill lust and couetousnesse. When you see men or women of heedy passions and violent affections, fall into affliction of conscience, then imagine they will hurle off their natures, and grow more calme and me…ke, but till then seldome doe any mend, or not for any long time.

Now] That is in the time of grace: and so it giues vsus occasion to consider that grace yeelds no liberty to sinne. Now that thou hast receiued the true grace of God, there is no time left, for passion, fretting, cursed speaking, or filthy speaking or lying or any such iniurious euills. Grace enioines vsus to take leaue of our old affections and our owne peruerse courses. Many such things as before thy conuersion might in some respects beene more borne withall, must now be left: for the conuerted Christian must liue circumspectly, & precisely,Iud. 4. How sinne is put away.Judg 4 watching in all things, and walking wisely both at home and abroad, he must part with his old humours and peruerse qualities, and therefore their condemnation sleepeth not,Math. 7.18.19.Matt 7:18Matt 7:19 that turne the grace of God into wantonnesse.

Put away] Sinne is not truely repented of till it be put away. Now sinne is p. 53put away two wayes. First, by Iustification, and so God puts away our sinnes for when God pardoneth iniquity, he casteth it away and neuer sees it or remembers it more ooMich. 7.18.19Mic 7:18Mic 7:19. Secondly, by sanctification, and so we must put away our sinnes. We must put away or pull downe sinne as the rebell puts downe his weapons, when he seekes the seruice of his Prince, or we must deale with our sinnes as God deales with the mighty, that is we must put them downe from their seats: if we cannot destroy them from liuing, yet we may disturbe them sitting, or raigning, or resting in vsus, or we must put them away as the wronged husband doth his filthy wife. We must diuorce our sinnes that by couenant they should neuer be ours more. We will neuer louelove them, and let them sleep in our bosome, and dwell with vsus, and be familiar with our natures, as they hauehave beene. Now we put away sinne three wayes; First by confessing them to God. Secondly, by godly sorrow, washing the stain and filth of them from off our hearts. Thirdly, by renouncing and forsaking the practise of them, all are here intended, but the last principally, and this we must know will not be done with ease, if it be truely and soundly done. The Prophet Micah meanes something when he sayth of the Lord, he will subdue our iniquities; and then after sayth, he will cast them away into the depthes of the sea ppMich. 7.19.Mic 7:19.Must God subdue if he cast away: then man must bee sure of it, that hee must labour seriously the subduing of h…s sinne before hee can hauehave any comfort or successe in putting them away. Sinnes are like an army of rebels, that will not be vanquished without some adoe.

All these things] In the originall it may be read,foreign. all things: it is true that God many times puts his seruants to it, euen to deny and put away all things, they must deny themselues qqLuk 9.24.Luke 9:24, and their credits, yea and their liues too rrMath: 10.39.if need bee, they must deny the world, and their profits and pleasures ss1. Iob. 2.16.17Job 2:16Job 2:17. Yea they must denie and forsake, and (which is more) rather then leaue Christ and the sincerity of the Gospell,A man neuer truly repents, till he endeuour to be rid of all sin. they must hate father and mother, wife and children, and brethren and sisters, or else they cannot be Christs disciples. But I restrain the sence as it is heerevnto sinnes onelyonly. And so it notes that eueryevery man that will truely repent, must resolue to part with all sins aswell as one: hee must desire and endeauour to hate and put away eueryevery sinne, aswell the sinnes hauehave been named as the sinnes are to be named. As we would hauehave God to receiue vsus graciously, and take away all iniquity ttHos. 14.3.Hos 14:3aswell as one, so wee must resolue sincerely to put away eueryevery sinne aswell as one. If the Lord should leaue one sinne vnforgiuen, it might be enough to condemne vsus, and so if wee leaue but one sinne, that we hauehave no desire nor will to repent of, that one sinne would plead against vsus, that we had not truly repented of the rest. If we marke the true catalogue of sinnes, which heere followeth, it shewes that wee must forsake all sorts of sinnes aswell as one. For we must forsake and put away inward sinnes aswell as outward, for he sayth put away anger and wrath: wee must put away lesser sinnes aswell as greater, for he saith put away filthie speaking, aswell as before he had sayd mortifie fornication and vncleannesse.Motiues. Now that we may be encouraged to this sincerity in forsaking all sinne aswell as one, wee may consider diuerse motiues. First, Christ suffered, for all sinnes aswell as one: and therefore we should arme our selues with the same minde, in suffering in our flesh to cease from sinne uu1. Pet. 4.1.1 Pet 4:1indefinitely, that is from all sinne. Secondly, we should hauehave God grant all our requests and not leaue one out. Nay we hauehave a promise that we shall obtaine whatsoeuer we aske in Christs name **Mark. 11.24.Mark 11:24, and therefore it is reason, when God cals for the repentance of all our sinnes, we should doe it, and not leaue one out. Thirdly, Christ is all in all things, and …illeth all in all things, xxCol: 3.11. Eph. 1.23.Eph 1:23and therefore it is as easie for thee if thy heart bee right to receiue and procure from Christ, vertue and strength against eueryevery sinne as well as against any sinne. 4. This is all fruit yyEsay 27.11.Isa 27:11, euen the taking away of eueryevery sinne, what pleasure or profit p. 54soeuer they might bring to vsus. When God lookes for signes and markes of truth and vprightnesse, this fruit of true desire to repent, is all finite: it is wonderfully liked of God, and if he may finde this heart and desire in vsus, hee accounts it in steede of all other things. 5. Christians are made partakers of euerie heauenly gift, euen eueryevery spirituall blessing in heauenly things zz1. Cor. 1.7. Ephes. 1.3.1 Cor 1:7Eph 1:3. Men as they would put on eueryevery grace, so they must put of eueryevery sinne. Lastly, God will shew vsus all his good aaExod. 33.19. & 34.6.7.Exod 33:19Exod 34:6Exod 34:7, he will with-hold from vsus nothing that may be good for vsus bbPsal. 84.11.Ps 84:11, euen till he giuegive vsus proofe of his glorie in euerie diuine attribute. And why then should not we by serious and sound confession striue euen to shew him all our euill, that we might obtaine pardon for them and strength against them? but if none of these reasons may perswade with vsus to be vpright and sincere, then let vsus know, that though we fauour and hide and extenuate our sinnes, yet the time will come when all shall bee naked and manifest before God, euen all the sinnes that are found vponupon vsus. And therefore it were better to confesse them now, that God might not charge them vponupon vsus then, and to forsake them now, that being washed from them by repentance, and iustified from them by the spirit of the Lord Iesus, we may then be accepted as if wee had neuer committed them.Ques. Q. But can a Christian put away all his sinnes in this life.Answ. Answ. He may, and I will shew you how by a distribution. 1. Vnwilling defects, as belonging to originall sinnes are pardoned the first moment of conuersion. 2. Sinnes of ignorance are remoued by generall repentance, and by the daily sacrifice. 3. Sinnes not loued, nor rooted are done away, by an absolute forsaking of them. He that will continue any longer in sinnes that bring him no profit nor pleasure, and such euils as he hath power to leaue if he will, if these be not giuen absolutely ouer it is to no purpose for a man to talke of repentance. 4. Particular sinnes that a man hath greatly loued, they are put away by serious and distinct labour in praier, and sencible sorrow and griefe of heart for them. For lesse then this will not suffice for particular beloued sinnes. Now lastly there will remaine certaine remnants of some sins, that hauehave rootes in our corrupted dispositions, euen after the first repentance. Now these are said in Gods acceptation to be put away, when a man prayes against them and mournes ouer them, and daily iudgeth himselfe for them: and so they may be in his nature and yet be truly, though not perfitly put away. And thus of the generall charge. The catalogue followes. And the sinnes are either sinnes of the heart or sinnes of the tongue. The sinnes of the heart are anger wrath, malice. The sinnes of the tongue are, blaspheming or cursed speaking, filthy speaking and lying. First of the sinnes of the heart.

Anger wrath] I suppose these words expresse one and the same sinne: it may be the two words import two degrees of anger. For there is inward fretting, without wordes or signes: and there is open anger a signified passion, that discouers it selfe by outward shewes. both are iustly condemned.

Anger indifferent.Anger may be considered, 1. as indifferent. 2. As laudable. 3. As a vice. Anger is a naturall passion, and so in it selfe neither good nor euill, as it is a sence with dislike of iniurie. So Adam might hauehave conceiued anger against the serpent. The reason of the stoicks, that condemne anger as a naturall passion, for euill, because it is a perturbation, is without reason. For all perturbation is not euil, but vniust perturbation only: for Christ was angrie and vexed, and grieuouslie troubled, as at the death of Lazarus: and yet he was without sinne.

Laudable anger. Ira per zelun. Ira per vicium.Now for the second, anger may be considered as laudable and good: for that there is such an anger I will not stand vponupon the distinction of the schoolemen, that there is anger of zeale and anger of vice: the Scripture manifestly shewes there may be good anger. The Apostle saith, be angrie and sinne not ccEphes. 4.26.Eph 4:26. And Salomon saith, Anger is better then laughter ddEccles. 7.3.Eccl 7:3, and the Euangelist saith p. 55our Sauiour looked about vponupon them angerly eeMark 3.5.Mark 3:5, and Saint Mathew saith, he that is angrie with his brother, without a cause ffforeign, Math. 5.22.Matt 5:22, as if he would acknowledge a iust anger,What good ang…r is. when there was a iust cause of anger. Now this good anger, is a godly passion of iust zeale, of iustice, conceiued against sinne in our selues or others, that desireth iust reuenge, to the sauing of the person, appeasing of Gods anger, or the promoting of the kingdome of Christ. I say, it is a godly passion. For there are two sorts of naturall passions. Some are so euill they can neuer be good, as enuie. Some are so naturall, as they may be either good or euill as they agree or disagree with the law of God, and such is anger. I say iust zeale, for I know that euerie zeale hath not alwaies either good cause or good effect. I adde against sinne, because it must not be our indignation at the person. And wee may bee angrie and vexed at our owne sinnes as Paul was ggRem. 7.aswell as at the sinnes of others. And reuenge also is the end of anger: for so may a Christian be reuenged on himselfe as a fruite of godlie sorrow hh2. Cor. 7.10.2 Cor 7:10, as also he may desire the iust reuenge of the magistrate vponupon others, the end must be to saue the person, not to expresse our spleenes, and to appoint Gods anger, as Phineas did, and others of Gods seruants, and lastly to promote Christs kingdome, by sauing a soule from sinne iiIam. 5. vlt.Jas 5. But it is vicious anger is here ment.

Vicious anger,Vicious angor foreign. hath her degrees. For there is 1. the offence a griefe of the heart, it may be this is that the Apostle hath Ephes. 4.31. and is translated, bitternesse. 2. Inflamed anger, or the inward working of this bitternesse, or vexation, or offence or greife. 3. Outward rage, neither are all men of one fit in their anger. For some are quickly angrie and quickly appeased: some are slow to anger and slow from anger. Some are quickely inflamed, but slowly pacified. The best is, slowly to kindle and quickly to bee satisfied, but all are naught.

Now concerning vicious anger, I propound 2. things principally to be considered. 1. Reasons. 2. Remedies against it. Now for the first, There are diuers things might perswade a Christian to make conscience of the mortification of anger and frowardnesse. 1. The commandement of God, which is expresse, be not hastie in thy spirit to be angrie, as Salomon recordeth it in the 7. of Ecclesiastes kkEccles. 7.11.Eccl 7:11, 2. The praises the Lord giues to men that can bridle their anger, and the disgraces the holy Ghost casts vponupon impatient persons, As Prouerb. 14.29. He that is slow to wrath is of great vnderstanding: but he that is has…i… of spirit exalteth folly. And againe, Prouerb. 19.11. It is the discretion of a man to deferre his anger, it is his glorie to passe ouer a transgression. And againe Prouerb. 12.8. A man shall be commended according to his wisedome, but he that is of a peruerse heart shalbe despised. And in the place of Ecclesiastes before alleaged, he saith, Anger resteth in the bosome of fooles. 3. The nature of euill anger. What is anger, but the furie of the vncleane spirit, the madnesse of the soule, the vnrest of all the faculties, a very beast, within the heart of man, 4. The effects of anger, Which may be considered, either more generally or more particularly. And the particular euill effects are either internall or externall. The internall effects are such as these. 1. It blindes the minde, the iust anger troubles the minde, but vniust anger blindes it. 2. It looseth the bowels of pittie, & merciemercy, especially from the persons. A man hath no affections neither for duties of pietie nor of mercy. 3. It greiues the spirit of God llEphes. 4.30.31.Eph 4:30Eph 4:31. 4. It lets in the Diuell into a mans heart mmEphes. 4.17.Eph 4:17. The externall effects are these. 1. It will interrupt praier, as the Apostle Peter intimat…, if there be frowardnesse through indiscretion or contempt in the familie, that will interrupt praier, and worke a negligence in Gods worship nn1. Pet. 3.7.1 Pet 3:7. And therefore it is one thing the Apostle Paul expressely requires, wee should looke to concerning praier, namely, That men pray as without doubling, so without wrath oo1. Tim. 2.8.1 Tim 2:8. 2. It is a p. 56great hinderance to the profit of hearing, and therefore it is one of the Apostle Iames his rules, that if we would profit by the word, we should be slow to wrath ppIam. 1.19.20Jas 1:19Jas 1:20. 3. It doth notably shame a man, and discouer and blaze abroad his folly, for as Salomon obserueth, he that is of a hasty minde exalteth folly qqPro: 14.29.: and in the 12. chapter and 16. verse, he saith, a foole in a day may be knowne by his anger. 4. Anger disables a man for societie: for it is Gods commandement, or aduise, that we should make no friendship with an angry man, nor goe with a furious man: and as for other reasons, least we learne his wayes, and receiue destruction to our owne soules rrPro: 22.24.25.. And in generall, anger is the doore or gate of vice, and therefore Dauid in the 37. Psalme, saith, Cease from anger, leaue of wrath, fret not thy selfe also to do euill ssPsal. 37.8.Ps 37:8, as if he would imply, that to abound in anger, is to abound in sinne: and it cannot be, but a man must be guilty of much sinne, that liues in fretting and passion, and inward vnrest; and Salomon saith plainly, that a furious man aboundeth in transgressions ttPro: 29.22.. besides anger brings Gods curse vponupon a man, as it is in Iob, anger slayeth the foolish uuIob 5.2.Job 5:2, it bringeth many times great and sudden iudgments, and as Salomon obserues, a man of great wrath, shall suffer punishment, and if thou deliuer him, yet thou must doe it againe **Pro: 19.19.. Hence it is, that our Sauiour Christ, denounceth iudgment both temporall and eternall against vnaduised anger in the fifth of Mathew xxMath. 5.22.Matt 5:22. And this of the reasons.

The remedies against anger are of two sorts. I. there are remedies for anger in our selues. II. there are remedies for anger in others.

There are diuers things are good to represse and subdue, and mortifie anger in our selues. 1. from the coherence of these words with the former verse, it appeares, that the serious and frequent meditation of our miserie, is a good meanes to cut downe the power and vnrulinesse of our passions. 2. Sauing knowledge will make a man peaceable, gentle, easie to be intreated yyIam: 3.17., and the true reason why there is so much passion many times in the heart, is, because their is so little knowledge in the head. for passion and folly are twins.

Thirdly, to preuent anger, or to restraine it, it is good to take heed of medling with the strife that belongs not to vsus. But carefully to mind and meddle with our owne businesseaaProu. 26.7.Prov 26:7, especially we should take heed of medling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no rest bbPro: 29 9.. Fourthly, we must not giuegive place to wrathc, nor let it hauehave a vent by sudden, and vnaduised words, or by suffering our affections to increase in swelling and desire of reuenge: we should silence our passions, and resolue to suspect and restraine our words. Anger smothered will languish, but let out will flame vntounto further mischiefe. Fiftly, we should diuert the course of our anger, and spend the heate of our affections vponupon our owne sinnes, and it were good to get into our heads a catalogue of some of our chiefest corruptions, that if we be suddainly tempted to anger, we might presently thinke of those sinnes, and spend our zeale vponupon them. Sixtly, we should consider him that prouokes vsus to anger. That he is the instrument of God to trie our patience: and that if he doe it wilfully it is a brand of his folly. Lastly, the meditation of the passion of Christ is an excellent remedy to kill anger and to crucifie it And thus of anger in ourselues.

Now the remedies for anger in others are such as these. First, silence. VntoUnto many natures, to answer againe is to put fewell to the fire. For anger is fire, and words are fuell. Secondly, if thy silence will be interpreted to be sullennesse, or contempt (for some thinke they are despised, if they be not answered) then the next remedy is a soft answer ddProu: 15.1.. And thirdly, it seems that a gift in secret, is good to pacifie anger. For so Salomon thinkes Prou. 21.14. But fourthly, if this will not serue, then it is good to giuegive place to it eeRom: 12.19., I meane to goe away from the angry person, till his anger be ouer. But especially take heed that thou prouoke not anger, for the forcing of wrath bringeth out strife as the churning of p. 57milke bringeth forth butter, and the wringing of the nose bringeth forth bloud ffProu. 30.33.Prov 30:33.

The vse of all this may be to humble eueryevery one of vsus. We may lay our hands vponupon our mouths, and repent of our foolishnesse, in our passions ggProu: 30.32.. And we should for hereafter be carefull, in all companies, but especially in our families to auoide the customary sinnes of passion. Peeuishnesse and this daily fretting and chasing, is a cause of much sinne and disorder, and a notable let of piety: and an extreame affliction to others that are troubled with it. It is better dwell in the corner of a house top then with a brawling woman in a wide house rrProu: 21.6.. For a continuall dropping in a rainy day, and a contentious woman are alike ssProu: 27.15.. Thus of anger and wrath. Malice followeth.

Malice] The word foreign is diuersly taken. Somtimes for euill of punishment, or griefe for crosses ttMath. 6.34.Matt 6:34. Sometimes for wickednesse in generall, or the euill habit opposed to vertue uuActs 8.22.Acts 8:22. Sometimes for malice or hatred. And so it is taken, Rom. 1.29. 1. Cor. 5.8. and so it is to be taken here. And this malice is nothing else, but anger inueterate.

Malice hath diuerse degrees. For it begins in the base estimation and loathing of the heart **Leuit: 19.17.: and then it proceeds to a desire, that plods and waites for eueryevery opportunity of reuenge. And so it is grudge. Afterwards it becomes open, and shewes it selfe, by inflation, which is, when a man goes so as he thinkes his neighbour not worthy to be looked vponupon. Secondly, by strife and contention, suits and brawles. Thirdly, by bitternesse and gaule, in censuring and iudging and lastly by wilfulnesse, and a resolution not to be intreated.

Againe, malice is varied by the persons in whom it is. There is publike malice and priuat malice: publike malice is in publike estates, and is shewed by factions and diuisions: priuate malice is varied by the obiects, for there is a malice in wicked men against Gods seruants. Thus they hauehave hated them that rebuke in the gate xxAmos 5.10.Amos 5:10: Thus all the members of Christ are hated of the world yy1. Ioh. 3 15.1 John 3:15: and this hatred of goodnesse is exceeding ill interpreted of the Lord, he accounts it as manslaughter zz1. Ioh. 3.11.1 John 3:11, and will accordingly iudge it aaPsal. 129.5.6.7.Ps 129:5Ps 129:6Ps 129:7.

There is also domesticall malice between husband and wife, brethren and sisters, seruants and masters, &c. This domesticall grudge or malice is exceeding hatefull to God, and hurtfull to the familie: besides, it is desperate, for a brother offended is harder to winne then a strong castle bbPro: 18.19.: and the Lord hates all that hauehave any hand in it; for he that soweth discord among brethren ccPro: 6.19., is one of the six things the Lord hates.

There is also malice abroad, between man and man in controuersing: and that kinde of malice is principally heere mentioned: now this kinde of malice is not alwaies open and professed, for he that hateth, as the Wiseman saith, many times dissembleth with his lips and layeth vp deceit within him. there may be seauen abominations in his heart, though he speake faire ddPro: 26.24.25.. and in another place, he saith, hatred may be hidden with lying lips eePro: 10.18.. but of what kinde soeuer it be, it is exceeding naught, and to be auoyded. Now concerning this sinne, I further propound two things: first, reasons. 2. remedies against it, and then I will touch some vse of all.

And the first reason may be taken from the vile nature of it. It is a vice so transcendent, that it passeth other vices; it hath been vsually said, that to be angry is humane, but to perseuere in anger (which is this malice) is deuilish: and therefore it is reckoned in the first of the Romanes, amongst the monstrous sinnes, which the monstrous Gentiles fell into: besides, to hate and be hatefull, is a dangerous signe of vnregeneracie ffTit: 3.3., euen that a man was neuer truly conuerted, for he that saith he is in the light and hateth his brother, is in darknesse euen till now gg1. Ioh. 2.9.1 John 2:9. Thirdly, it is worthy to be repented of and carefully shunned, euen for the ill effects of it, for it is like leauen hh1. Cor. 5.8.1 Cor 5:8, it will sowre and spoyle whatsoeuer p. 60praise-worthy qualities were in a man before: and it is a great lett both to the word and prayer; and thence it is that the Apostle Peter exhorts, that if wee would grow by the word in affection and practise, wee must then lay aside all malice and enuy ii1. Pet. 2.1.2.1 Pet 2:11 Pet 2:2: and the Apostle Iames shewes in his 4^th chapter kkIam. 4.1.2.3.Jas 4:1Jas 4:2Jas 4:3, that many desire and aske and hauehave not, and hee implies that (among other things) their warring, and fighting, and iangling contentions were the cause of it. But our Sauiour Christ is expresly plaine, that if mens stomacks be so big, they will not forgiue, the Lord will not forgiue them, though they be neuer so importunate llMath: 6.14.. and besides, men that in their passionate grudges▪ are so hasty to strife, are many times brought to those straits in the end, that they know not what to doe, when they are put to shame by their aduersaries mmPro: 25.8.. Further, Salomon obserues that men that thinke to hide their grudge and hatred, hauehave their wickednesse, many times, shewed before the whole congregation nnPro: 26.26.: and they that dig pits in their spight for others, by the iust prouidence fall into the same themselues ooPro: 26.27.. Few malitious persons prosper; he that by his malice is caried into contention, knowes not what hee doth, for he is as he that letteth out the water ppPro: 17.14.: a whole floud of mischiefe may breake in vponupon him, that he dreames not of, for he that hateth his brother, as Saint Iohn saith, walketh in darknesse, and knowes not whether he goeth, for the darknesse of malice hath blinded his eyes qq1. Ioh. 2.11.1 John 2:11. Finally, let such as will not be reconciled, nor agree with the aduersary quickly, feare that prison, that is threatned by our Sauiour, euen the prison of hell, into the which, if they be cast, they shall not come out till they hauehave paid the vttermost farthing rrMath: 5.. and on the other side, it is a singular praise to bee ready and forward to be reconciled, and lay aside malice and discord, and a crowne of reward shall bee giuen to such, as seeke peace and agreement: yea a double crowne, one, because hee will bee reconciled,☞ and another, because hee seeks it, and asketh peace first.

The remedies against malice in our selues.The remedies against malice follow: and they are of two sorts. For malice is to be medicined in our owne hearts, or auoyded, or it is to be compounded, or preuented in others. Now to take order that malice might not infect vsus, these rules are to be obserued. First, we must take heed of the causes of malice, and they are either within vsus or without vsus; within vsus there is pride ssPro: 13.10., and impatience, and enuy, and in some nature a very lust to contend, a kinde of petulancie, and a very spirit of contradiction; now vnlesse we keepe out or subdue these, it cannot be, but grudge and malicious discords will transport vsus. Againe, without vsus, there is the tale-bearer and scorner, and the froward person, and the busie-body, called the man of imaginations, all these must be shun…ned, and auoyded, if we would liue without malice or contention: for where no wood is, there the fire goeth out, and so where there is no tale-bearer strife ceaseth ttPro: 26.20.. and the like may be said of contentious and froward persons, for as coles are to burning coles, so is a contentious man to kindle strife uuPro: 26.21.. If a man finde himselfe apt to grudge or strife, it is his best way, to keep out of the way of froward persons, that may soone fire him. The like counsell must bee giuen concerning the scorner, for, saith the Wiseman, cast out the scorner and contention shall goe out **Pro: 22.10.: and it is sure, that he that would not be infected with hatred, his best way will bee to hate the busie-body. Now if this direction will not serue the turne, then in the second place, thou must mortifie thy rising malice, and confesse it with griefe vntounto God, till by praier thou get some victory ouer it. Thirdly, much malice and grudge would be auoyded, if we did but obserue that counsell, Leuit. 19.17. namely, that when wee did conceiue dislike of any thing in our brother, for which we did feare we should hate him, we should go to him, and reprooue him, rebuking him plainly for his sinne: many times a seasonable reproofe drawes out the poyson of beginning grudge and malice. Fourthly, it is good to meditate vponupon the passion of Christ, and of his readinesse to forgiue p. 59euen vponupon the crosse great wrongs, and worser enimies: wee should lay a necessitie vponupon our selues, to bee aduised before we would admit contention, or the resolution to contend, for as Salomon saith, by pride commeth contention, but with the well-aduised is wisdome xxPro: 13.10., euen this wisdome to forbeare contention. Finally, in the fourth to the Ephesians the Apostle before he saith, Let all bitternesse, and wrath, and malice, &c. bee put away, had said in the verse before, grieue not the holy spirit of God, whereby yee are sealed to the day of redemption yyEph. 4.30.31Eph 4:30Eph 4:31: as if he would import, that a man might bee induced to put away malice, and the rest of the vices there named, with great ease and readinesse, if he would obey the motions of the Spirit, and busie himselfe seriously about the assurance of his full and finall Redemption, daily thinking of the time when hee shall be rid of all wants, and sinnes, and wrongs too: if wee could oftner thinke of Gods iudgments, and the great day of reuenge and recompence, it would cause vsus to hauehave lesse stomach, to bee our owne iudges and reuengers. And if the spirit of God might rule vsus, our flesh would hauehave little heart to busie it selfe about the works of malice.

Now for malice in others,Remedie for malice in others. it must be considered either as it is to bee compounded, or as it is to bee auoided; and for the compounding of it▪ obserue these rule… First, if thou wilt not doe good for euill, (which yet is required aaPro: 25.21.) yet be sure, thou render not euill for euill bbRom: 12.17.. Secondly, if thy brother hauehave ought against thee, so as thou bee priuy to thy selfe that thou hast done him any wrong, or giuen him any cause so to conceiue, then goe thou and seeke reconciliation, tender it and aske it of him. Thirdly, if the contention be yet secret, follow Salomons counsell, say nothing of it to others, but debate thy cause with thy neighbour himselfe, and discouer not thy secret to another ccPro: 25.4.: peace might soone be made with many men, if the discord were not made so publike. Now for auoiding of contention and malitious discords, there are diuers rules of great vse. I. Meddle not with the strife that belongs not to thee ddPro: 26.17.. II. Contend not with fooles: thou shalt neuer hauehave done if thou meddle with foolish persons, for whether they rage or laugh, there is no rest eePro: 29.9.. III. Let nothing be done through vaine-glory ffPhil. 2.3.Phil 2:3. IV. Speake euill of no man ggTit: 3.2.. V. Bee courteous and tender-hearted hhEph. 4.31.32.Eph 4:31Eph 4:32. VI. Wrong no man, but follow that which is good both amongst your selues and towards all men iiThess. 5.11.. Lastly, pray for a couering louelove, for hatred stirreth vp strife, but louelove couereth all sinne kkPro: 10.12..

The vse of all this, may be both for reproofe & for instruction. For reproofe of many men, that are fearefully soured with this leauen, they doe not onelyonly let the Sunne goe downe vponupon their wrath, but they let the Sunne goe his whole course, and can finde no time from the one end of the yeere vntounto the other, to compound and lay aside their discords. Nay so hath malice seated it selfe in some dogged and spightfull natures, that it seemeth to proclaime, it will neuer loose possession, till the deuill the father of malice hath full possession both of soule and body. But let eueryevery godly minde be perswaded to auoyd this monstrous sinne, yea let vsus striue to auoide the very beginning of it, or if nature hauehave such corruption, that for the present we cannot get our hearts rid of all secret poyson of dislike, let vsus be sure we be but children in malitiousnesse: it is a monstrous wickednesse to hauehave a head that is exercised to strife, and a heart that hath a kinde of sinfull dexteritie, in framing and plodding for malitious courses. And thus much of malice.

Cursed speaking] The word in the originall, is foreign, blasphemie. Now blasphemie or cursed speaking, it is a sinne either against pietie, or against righteousnesse. As it is against pietie, it is blasphemie to reproch, or reason against the person or nature of God: or against the prouidence and works of God: or against the worship of God and the meanes thereof, and so it is cursed speaking and a kinde of blasphemie to repine at Gods works mm1 Cor 10.10.1 Cor 10:10: to reproch Gods p. 60sabothes nnLamen. 1., or messengers oo2. Cor. 36.16▪, or his word. Also there is a cursed speakinge which is against righteousnesse in the second table, and thus it is cursed speaking. When Subiects curse the king ppEccles 10. vl…Eccl 10. When Masters threaten their seruants qqEphes. 6 9Eph 6:9. When Parents prouoke their children rrEphes. 6.4.Eph 6:4. When Husbands are bitter to their wiues ssCol…. 3.19.. When wiues braule and chide with their Husbandes ttPro. 25.24.Prov 25:24. When great men lord it ouer the poore uuPro. 13.8.Prov 13:8, and the like. Cursed speaking is either before the face, and so it is strife of words, or behinde the backe and so it is backbiting or whispering **2. Cor. 12.20.2 Cor 12:20. It is cursed speaking, to mocke and scorne, it is cursed speaking to iudge and censure, it is cursed speaking to slaunder and disgrace, it is cursed speaking to be euer complayning in all places. Finally it is cursed speaking when men speake euill of any man, and there is a speciall kinde of it in speaking euill of godly men, and this properly is blasphemie in the second table, for the Lord for the honor he beares to his people, is pleased to afford the name of blasphemie to their reproches, as importing, that he takes it as if he were reproched himselfe.

We should all of vsus take heede of cursed speaking of what kinde soeuer, for it ariseth of ill causes, as enuie or malice, and it hath effects, for it is certaine thou werest as good peirce others with a sworde as smite them with thy tongue. And therefore a bitter and cursed tongue is often compared in the Scripture, to the stinge of adders, and to a sword▪ yea a sharpe sword▪ to a razar, and to arrowes, and the like▪ besides the hurt …t doth to thy selfe▪ for if thou bite and deuoure, take heede thou be not deuoured xxGal. 5.15.Gal 5:15. And it is just with God thou shouldest be iudged and censured that accus…omes thy sel… … iudge and censure yyMath. 7.1▪Matt 7:1. And though thou speake euill neuer so secretly, ye… …od doth many times wonderfully discouer the shame of it before others, and if man would not iudge thee for thy euill tongue, yet it is certaine God will zzIam. 5.9.Jas 5:9. And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst menaaPro. 24.Prov 24 ▪ so as all men are wearie of them and shunne them. Lastly scornefull and cursed speaking proues a notable hinderance to the successe of the word bb1. Pet. 2.1.2.1 Pet 2:11 Pet 2:2, and that these kinde of people might obserue when they come to heare they receiue not a blessing, and why? But because blessing is so farre from their lippes, as they loued cursing so it commeth to them.

The vse of all may be to exhort vsus to put away far from vsus a froward mouth and peruerse lippes ccPro. 4 24.Prov 4:24, and that nothing be done through strife, but rather that all things be done without murmuring or reasonings, or brawlings, or reuilings. And herein such as feare God, should striue to giuegive good example, seeing they are as lights in the middest of …rooked and peruerse people.Ques. Q. But what are the remedies of cursed speak…ng.Answ. Answ. If we hauehave sinned through bitternesse, we should obserue two rules.Remedies. 1. Let thy owne words greiue thee ddPsal. 56.5.Ps 56:5, that is, labour by praier and godly sorrow to beate downe the power of thy peruersenesse, without defending, excusing or extenuating of thy frowardnesse. 2. Keepe thy heart with all diligence ccPro. 23.24.Prov 23:24, Looke to the first risings of thy passions. For bitternesse is first in the heart before it can come into the tongue. Now for preuenting of euill speaking in others, the only rule is to giuegive them no occasion, either by words or iniurious and wicked life.Obiect. Ob. But they will raile and reuile without a cause.Answ. Answ. Then obserue these rules. 1. Betake thy selfe to praier, so did Dauid ffPsal. 104.2.3.4Ps 104:2Ps 104:3Ps 104:4. 2. It is good oft-times to bee as a dumbe man that heareth not ggPsal. 38.13.14.Ps 38:13Ps 38:14. 3. Be sure thou be carefull thou wrong not the names of others, else though thou bee innocent in the thinges imputed, yet thou art iustly scourged with the like euill hhMath. 17.1.Matt 17:1. 4. The constantest and surest medicine for railing, is a holy continuance in godly conuersation: for though for the present it seeme not to profit the railer, yet in time to come it may iiPhil. 2.15.Phil 2:15. I adde also Salomons rule, namely, with an angrie countenance to driue away a backbiting p. 61biting tongue. For that is many times the bellowes to kindle the fier of bitternesse and fierce speaking.

Filthie speaking] This is another of the wretched vices of the tongue,Reasons against filthy speaking. to be with all care and conscience auoided by a Christian. And therefore▪ the Apostle in the fifth to the Ephesians also, aswell as here puts it into the Catalogue of euils he would most seriously diswade them from: and out of that Chapter, we may gather diuers reasons against it. 1. Wee are deare vntounto God and therefore should follow him as deare children. Now of all thinges we neuer saw any colour of this in God. Angrie speaking indeede is sometimes for our capacitie giuen to God: but neuer filthie speaking, or any the least glimpse of it. 2. Our louelove should bee as Christs was. Now his was to profit not to infect, and it was pleasing to God, not as hatred, as this filth of wordes must needes be. 3. It is a shame, and vncomelinesse, and dishonor to a Christian. 4. If any would obiect it is but a small matter, the Apostle would soone answere, men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vponupon the children of disobedience. 5. This is a froth of filthinesse that should onelyonly be found in vnregenerate men that lie in darkenes, and it is a worke of darkenesse, to speake filthily aswell as to do filthily. 6. If wee be children of the light we should shew it by our fearefulnesse to speake or do any thing that were vnpleasing to God. And we should shew it by reproouing such filthinesse in others: for such filth if it be not reproued is not regarded, but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes, and goodnesse. 7. Men are in some degree of a lethargie that vse this sinne. 8. A Christian ought to walke exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make conscience of the least filthy word aswell as of filthy actions, and therein to take notice of Gods will. And this of the second vice of the tongue.