Exposition of Colossians, Sermons · Chapter 3 · Verse 5
VER. 5. Mortifie therefore your members which are on the earth, fornication …ncleaneneſſe, the ininordinate affection, euill concupiſcence, and couetouſneſſe which is Idolatrie.
Our Apoſtle hauing finiſhed his exhortation, to ſeeke and affect things aboue, and vrged that on the Coloſſians, in the foure firſt verſes, in this fift verſe hee comes to his exhortation to Chriſtian duties of the morall Law; and firſt he exhorts to duties required in the commandements 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 themſelues ſuch vertues as there are required, from verſe 12. to the 16.
Now the Apoſtles exhortation to the mortification of ſinne, is againe two fold.
The firſt is to the mortification of ſuch ſinnes as were neere, and deare to themſelues, and did properly belong to their owne pleaſures and profits, and that is laid down, and vrged by certaine reaſons in the 5.6.7. verſes.
The ſecond is to the putting away of ſuch ſinnes as 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 ſinnes as were deare to the Coloſſians, that this verſe hath reference, and reſpect to precedent matter, it is cleare by the note of inference (therefore) mortifie therefore.
Now this inference is on this manner, the Apoſtle verſe 4. laid before the Coloſſians, that at the appearance of Chriſt to iudgement, they beleeuing in Chriſt ſhould certainly appeare with him in glory. Heereupon euen on this promiſe of glory, he doth inferre this exhortation. Mortifie therefore your members, &c. As if he had ſaid you hauehave the promiſe of glory, and you certainely looke to be glorified with Chriſt at his appearance, therefore you ought to labour, that (if it bee poſſible) you may bee found of him without ſpot of ſinne, and to that end, you are to mortifie the body of ſinne, and all the members of it; that is the dependance of this verſe with that which goeth before.
In this verſe conſidered by it ſelfe, wee hauehave laid before vsus.
Firſt, a generall exhortation to mortifie ſinne, which ſin is heere ſet downe by a compariſon vnderunder the name of a body, and the members of a body. And it is further amplified by the qualitie of thoſe members, that they are terrene and earthly members. (Mortifie therefore your members which are on the earth.)
Then ſecondly, wee hauehave in this verſe, a particular enumeration of thoſe members, and eſpecially of thoſe members of ſinne, that were riſe among the Coloſſians, when the Apoſtle writ this Epiſtle, therefore hee ſaith, Mortifie your members, &c. And then comes to reckon them vp; fiue in number.
(Namely)—
Fornication.
Ʋncleaneneſſe.
Inordinate affection
Euill Concupiſcence.
and Couetouſneſſe.
To which he addes by way of diſſwation, and to ſet out the ouglineſſe of that ſinne, that it is
Idolatry.
Come we to the words as they are laid downe by the Apoſtle, and firſt of the generall exhortation, Mortifie therefore your members which are on the earth.
The word (Mortifie) is Metaphoricall,Interpretation. it is borrowed from Chirurgions who when they muſt of neceſſitie cut off ſome part of a mans body (as in ſome diſeaſes they muſt, then they vſe to lay plaſters to that part that is ill infected, and to bee cut off, to mortifie it, that is, to make it dead without ſenſe and feeling, that it may be cut off with as little paine to the party as may be, from this manner of dealing is the word heere borrowed and taken, and the meaning of the Apoſtle in ſaying, (Mortifie) is this, doe as Chirurgians doe in ſome caſes, vſe all good meanes to benūme, to take away life from our earthly members to kill them, and to make them no more able to ſtirre then members mortified; yea, no more then a dead karcaſſe, for ſo doth the originall word ſignifie. (Your members) that is, your ſinnefull 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 againe, they are ſaid to be as members, becauſe being not mortified they hauehave force in all the members of the body to bring foorth ſinne, as the Apoſtle ſaith, Rom. 7.5. The motions of ſinne hauehave force in our members to bring foorth fruit vntounto death. Yea, thoſe motions and luſts that iſſue out from naturall corruption, beeing not mortified, they runne through the whole body, and ſoule, and doe fill all the powers of the ſoule, and al the parts of the body with ſin, and therefore they are called members (which are one the earth) that is earthly, which tend onelyonly to-earthly pleaſures, and ſhall neuer be admitted into the kingdome of heauen as it is, Reuel. 21.27.
Thus then, vnderſtand we this exhortation, as if the Apoſtle had ſaid, doe you as Chyrurgians vſe to doe, when they are of neceſſitie to cut off ſome member of a mans body, vſe you all good meanes to benumme, yea, to kill, and to make dead your ſinnefull motions, luſts, and affections, which are as members of that body of natural corruption that is in you, and being not mortified hauehave force in all the powers of our ſoules, and in all the members of our bodies to bring foorth ſinne, and tend onelyonly to earthlie pleaſures and profits, and ſhall neuer be admitted into the kingdome of heauen.
Now heere, firſt obſerue we the inference, and dependance of this verſe on the former, our Apoſtle hauing laid downe the certaine hope of glorie with Chriſt, that no ſooner ſhall Chriſt appeare, but all that beleeue in him ſhall appeare with him in glory; we are to marke that hee preſentlie ſubioines to this, the dutie of mortification, and ſaith, (Mortifie therefore your members, &c.)
Doct. 1 Hence we may take vp this point of doctrine.
That hope of glory and mortification of ſinne, muſt euer goe together,Hope of glorie and mortification of ſinne muſt euer goe together. the one of theſe muſt euer follow vponupon the other, they muſt be vndeuided companions, as many as hauehave a certaine hope of glory in heauen, they muſt labour to quell, and kill the motions of ſinnes in themſelues.
For why? that concluſion of ſpeciall faith,The premiſes on which the concluſion of ſpeciall faith is inferred. I ſhall bee ſaued, I certainly hope, and looke for glorie in heauen, is euer inferred on two other propoſitions.
One is in the Scripture, and that is generall, (namely) this? Hee that repents, and forſakes his ſinnes, and beleeues, and obeies the Goſpell vnfainedly, ſhall bee ſaued.
The other is the perpetuall, and conſtant teſtimony of conſcience in ſuch as are called (namely) this, I repent, and forſake my ſinnes, and I beleeue, and obey the Goſpell vnfainedly, on theſe two is euer that concluſion brought in. Therefore I ſhall bee ſaued, I doe aſſuredly looke for glorie in heauen; therefore (doubtleſſe) mortification of ſinne, and hope of glory in heauen, muſt euer goe together, they are not to be ſundred.
And let euerie one heereby examine himſelfe, Vſe. and conſider that this which I deliuer is a dutie.It is a vaine deceiuing hope of glory in heauen that is ſeuered frō mortification of ſinne. Saint Iohn 1. epiſt. 3.3. deliuers poſitiuelie, and doth affirme it as a generall truth that eueryevery man that hath his hope in him purgeth himſelfe. He ſaith in the verſe before, wee know that when he ſhall appeare wee ſhall bee like him, and then hee brings in this generall propoſition, EueryEvery man that hath this hope in him, purgeth himſelfe, euen as he is pure. That is, labours to purge out all corruption of ſinne, that he may be in ſome meaſure pure as Chriſt is pure.
Let no man then flatter, and deceiue himſelfe, with a vaine hope of heauenly glorie, for indeede it is but a vain and deceiuing hope that is ſeuered from mortification of ſinne, if thou vndertake for the ſafetie of thy ſoule, and ſay, thou hopeſt to bee ſaued, and yet allow thy ſelfe in the purſuit of ſinnefull pleaſures and profits, euen ſeruing thine owne luſt with delight, thou deceiueſt thy ſelfe, thou haſt no true hope of a better life after this life is ended; yea, I make no queſtion of it, but I may iuſtlie appeale to thine owne conſcience in this caſe, euen that will tell thee, that thou wallowing in ſinne, and pleaſing thy ſelfe in a courſe of ſin, thou haſt no certaine hope of comfort at the appearance of the Lord Ieſus: thou that art a prophane perſon, an epicure, a drunkard, and an vncleane perſon, or the like, and haſt no care to mortifie ſinne; doubtleſſe thine owne heart can tell thee, that thou art ſo farre from taking comfort in remembrance of Chriſt his comming to iudgement, and wiſhing for his appearance, that thou art afraid of it, thou trembleſt to think of it, thou thinkeſt if Chriſt ſhoul now come to iudgement, he ſhould come to trouble thee before the time, as the Deuils ſpeake, Math. 28.29. What hauehave we to doe with thee, art thou come to torment vsus before the time. I appeale to thine owne heart, whether this be not the verie thought of thine heart? with out queſtion it is ſo in many; well let vsus remember it, that hope of glorie in heauen, and mortification of ſinne euer goe together, and he that hath that hope in him purgeth himſelfe, and ſo farre as we hauehave preuailed in the mortification of ſinne, ſo farre we may be aſſured of a better life, and how farre we hauehave therein preuailed, may bee eaſilie knowne, becauſe nothing is therein done without great reſiſtance of our corrupt and ſinnefull nature.
Let vsus then heereby examine our ſelues touching our hope of glory in heauen.
Doct. 2 The next thing offered vntounto vsus in this exhortation is, the duty it ſelfe heere required by the Apoſtle (namely) mortification of ſinne,True beleeuers muſt labour by all good meanes to mortifie ſin in themſelues. that true beleeuers labour by all good meanes to mortifie ſinne, to benumme, and to make ſinne dead in themſelues.
Now for the better conceiuing of this duty, I will firſt ſhew,
1 What mortification is.
2 Secondly, the meanes wee are to vſe for the mortifying of ſinne.
3 And th…rdly, the continuance of that dutie.
Firſt therefore, knowe that mortification is a worke of grace,What mortification of ſinne is. whereby we doe not onelyonly curbe, and reſtraine the power and ſtrength of our naturall corruption, and all the motions of it, but we abate, and weaken the ſtrength of them, and by little and little doe kill and aboliſh the ſame. I ſay, a worke of grace, becauſe it is not poſſible that nature ſhould euer goe about to mortifie ſinne; nature doth neither ſee, nor feele corruption, but onelyonly grace: againe, I ſay,Note. whereby we doe not onelyonly reſtraine the power of our naturall corruption, and all the motions of it, for reſtraint of ſinne, may be in ſome part in ciuill honeſt men, endued onelyonly with ciuill honeſty, but wee abate the ſtrength of ſinne, and by little and little, doe kill and aboliſh it; and thus is mortification ſet foorth to vsus in many places of the Scripture, it is cald a mortifying of the olde man, Rom. 6.6. a crucifying of the fleſh with the luſts and affections thereof. Gal. 5.24.
If any aske how we ſhal know when the ſtrength of naturall corruption is more then reſtrained, Queſt. euen weakned and abated in vsus.
I anſwer, Anſw. when it is not onelyonly kept from breaking out into actull ſinne, but the luſts that iſſue out of it are a burden to vsus, we hate and deteſt them, and growne vnderunder the burden of them, deſiring to be deliuered from them as the Apoſtle cried out, Rom. 7.24. O wretched man that I am, who ſhall deliuer me from the body of this death.
Now the meanes whereby we may come thus to mortifie ſinne in vsus are theſe.Means that are to be vſed to mortifie ſin.
The firſt is, faith applying to our ſelues Chriſt crucified, faith whereby we beleeue that Chriſt was crucified for vsus, and we crucified with Chriſt, Gal. 2.19. where this faith is, there is the power of Chriſt his death, euen that power that ſuſtained Chriſt on the Croſſe, to beare the guilt and puniſhment of our ſinnes, and that power is alſo effectual to aboliſh the corruption of ſinne in all his members, and it is indeed the power of his ſpirit, Rom. 8.13.
The ſecond meanes is a ſerious application of the word of God, and eſpecially of the comandements, and threatnings of God to our ſeuerall luſts and affections, hence is the word cald the ſword of the Spirit, Epheſ. 6.17.
The third meanes is a carefull auoiding of all occaſions and meanes, that may ſtirrevp our corruptions, and the ſinfull motions and luſts of our hearts. Iob ſaith, Iob 31.1. He made a couenant with his eies, &c.
Now laſtly,The continuance of mortification of ſinne. we muſt know that this duty doth lye on vsus till death, becauſe the corruption of nature ſhall not bee vtterly vanquiſhed, and aboliſhed in any till death.
Thus then conceiue we this duty, we are by faith applying to our ſelues Chriſt crucified, and by ſerious application of the commandements and threatnings of God to our ſeuerall luſts and affections, and by carefull auoidance of all occaſions and meanes that may ſtirrevp our corruption, and the ſinnefull motions and luſts of our hearts, to labor not only to bridle our naturall corruption and weakneſſe, but to abate it, and this muſt be a continued action, we are to doe it ſo long as breath is in our bodies.
Ʋſe 1 Now this being ſo for the vſe of it: Firſt it may vnmaske and diſcouer many in the world, who thinke highly of themſelues to be vnmortified perſons,Many in the world diſcouered to be vnmortified perſons. are there not many who ſhrowd themſelues vnderunder the couert of harmeles honeſty? they deale truly, they do no bodie harme, they abſtaine from all outragious behauiour (which I ſpeake not againſt) but yet if they looke into themſelues, they ſhall finde they cheriſh in their hearts naughty affections and damnable luſts of anger or pride, ſelfe-louelove, ſelfe-conceit, couetouſneſſe, or the like, and theſe they neuer labour to ſuppreſſe and extinguiſh, no they nouriſh theſe with liking, and thinke themſelues in very good caſe, in reſpect of their ciuill behauiour; well let ſuch perſons know that they are vnmortified, yea, take this with thee whoſoeuer thou art, that doeſt bleſſe thy ſelfe in thy ciuill behauiour, and thinke on it, thy ciuill carriage without mortification of thy ſinfull luſts and affections is no better in Gods ſight then a glittering abomination, the like ciuill life was found in the verie Heathen, and it may be in one that neuer ſhall be ſaued, therefore thinke on it.
Vſe. 2 And for further vſe of this, let vsus all be ſtirred vp to the practiſe of mortification,We are to practiſe the duty of mortification. let vsus labour not onelie to bridle our corruption, that it breake nor out, but to kill and to crucifie it, let vsus neuer reſt till we finde the firſt motions of it, a burden to vsus, and that wee groane vnderunder that burden deſiring to be deliuered, yea, let ſuch as hauehave made ſome good proceeding in this duty ſtill goe on, and more and more mortifie the fleſh with the luſts and affections of it, for euen the beſt hauehave hidden and vnknowen corruptions in them, as Dauid ſayd, Pſal. 19.12. and they muſt bee found out and mortified, and becauſe we faile in this duty, the Lord himſelfe ſometimes takes the worke in hand,Note and he will crucifie our corruption by his chaſtiſements, yea (if we obſerue it) we ſhall finde, that the Lord ſometimes will croſſe vsus euen in good courſes for our ſecret corruption not mortified, as he ouerthrew the men of Iſrael, twice going to battell in a iuſt cauſe, and by the mouth of the Lord himſelfe: Iudges 20. for their ſecret ſinne, becauſe they were not ſo humbled as they ought to hauehave beene, thus will the Lord deale with all that belong to him, let vsus therefore, euen as many as hauehave begunne to mortifie ſin, ſtill goe on in that duty, labour we to finde out our luſts, yea the hidden corruption of our hearts, and by a true application of Chriſt crucified to thine owne heart, by laying to it the commandements and threatnings of the word, and by carefull auoidance of all occaſions, and means that may ſtirrevp thy corruption, labour to kill and crucifie ſinne, and to this purpoſe remember the words of the Apoſtle, Rom. 8.13. If ye liue after the fleſh ye ſhall die, but if ye mortifie the deeds of the body by the ſpirit, ye ſhall liue: if wee pleaſe our ſelues in any corruption of the fleſh, be it but an inward luſt, and liue in it with pleaſure, we ſhall die, but if we mortifie it, then we ſhall liue, mortification of ſinne, is an infallible ſigne that we hauehave the ſpirit of life, and that we liue the life of grace in this world, and ſhall liue the life of glory heereafter.
We are further to obſerue how the Apoſtle heere ſets out the obiect of mortification (namely) ſinne, and the ſinnefull motions of the heart, he ſaith not in plaine terms, mortifie your ſinnefull motions, luſts and affections, but (mortifie your members) he cals their ſinnefull motions, luſts and affections, their members, becauſe indeed they are not onelie as members of that fowle bodie of our naturall corruption, but becauſe being not mortified, they hauehave force to bring forth ſin in all the members of our bodies, & are to vsus as our members. Hence we may raiſe two concluſions.
The firſt is this, that ſinnefull motions, luſts and affections Doct. 3 not mortified, cleaue as neere to vsus as the members of our bodies,Sinnefull luſts motions and affections not mortified, are as deare vntounto vsus as the members of our bodies. and are as deare and neere to vsus as anie of our members: hence it is that our Sauiour bids vsus, Matth. 5.29. plucke out your right eye &c. not meaning that wee ſhould do violence to our owne bodies, but that we ſhould cut off, and caſt from vsus the deareſt things we hauehave, if they cauſe vsus to offend, and it may bee alſo vnderſtood of that corruption and concupiſcence that hath force in the eye and hand, which is therefore called by the name of the eie and hand, becauſe it is as deare and tender vntounto vsus, as our eye or hand, Iob. 20.12 13. Zophar ſets out this notablie, he ſaith, that wickedneſſe is ſweet in the mouth of the wicked, he hides it vnderunder his tongue, hee fauours it, and will not forſake it, but keepes it cloſe in his mouth.
Reaſon. The reaſon of this is plaine (namely) this originall ſinne and corruption hath taken hold of, and corrupted our very nature, and the powers and faculties of our ſoules, ſo as we may truely ſay, that the nature, and the powers, and faculties of the ſoule of man are corrupted, nature and the powers of nature, and corruption cannot be ſeuered, and therefore it is, that the motions, luſts and affections that come from thence being not mortified, are as neere and deare vntounto vsus as the verie powers of our ſoules, or the parts and members of our bodies.
Vſe. 1 Firſt therefore this may teach vsus how wee may come to know when our corrupt luſts and deſires are mortified,How we may know when our corrupt luſts and deſires are mortified. (namely) when they are not deare to vsus, wee make not much of them, and they are not to vsus as the members of our bodies, but as burdens, though they be in vsus, and ariſe in our hearts, yet wee like them not, but euen hate and loath them, for indeed they may be in vsus, yea, they may at ſome time bee violent in vsus,Note. and ouercarrie vsus to ſinne, and yet be in a meaſure mortified, it was Peters caſe, Gal. 2.12. he was ouercarried with his feare to withdraw himſelfe from the Gentils, yet was Peter a man regenerate and mortified, and that ſinne of his was a ſinne of infirmity, for that indeed is a ſinne of infirmity,What a ſin of infirmity is. when a man regenerate carrying in his heart a purpoſe not to ſinne, is notwithſtanding ouercarried by ſome great temptation, or violence of affection to ſinne; eueryevery wicked and prophane man will ſay, hee ſinnes of infirmity, as the filthy fornicatour, the beaſtly drunkard, the common ſwearer, and the like, but it is not ſo, theſe perſons ſinne with all their hearts, and their ſinne comes not from luſt and affection, onelyonly at ſometime violent, but euer ruling and raigning in them, and ſo they ſinne of purpoſe, not of infirmitie (but that by the way) let it be remembred, that the luſts and motions of ſinne that are in vsus, and doe ſometimes ouercarry vsus to ſinne, are for all that in a meaſure mortified, when they are not deare vntounto vsus, but wee hate and deteſt them, and are wearie of them, and ſtriue againſt them, and this I ſpeake for the comfort of ſuch as labour and groane vnde the burden of their owne corruptions, yea, and ſometimes are driuen 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 keepe faith and a good conſcience in all things, but I finde that my nature is ſo wicked, and ſo rebellious, that I ſomtimes doubt I am not the child of God; well examine thy ſelfe by this, doeſt thou (finding thy rebellion) hate thy luſt? doeſt thou euerie daie (humbling thy ſelfe before God) ſtriue againſt it, and being ouercarried by it to ſome ſinne, doeſt thou recouer thy ſelfe by new repentance? if thou canſt with good conſcience ſay, thou doeſt this thou needſt not to feare it, thou art a child of God, for marke what the Apoſtle ſayth, Galat. 5.16. walke in the ſpirit, and yee ſhall not fulfill the luſts of the fleſh, it is there made a priuiledge of Gods childe not to bee altogether voide of the luſts of the fleſh, but not to fulfill them, that is, not to accompliſh them with louelove, with pleaſure, & with ful conſent of will, if thou hate and deteſt the luſts that are in thee, if thou reſiſt them and ſtriue againſt them, if (being ſometime ouercarried by them) thou recouer thy ſelfe by new, and ſpeedy repentance, certainely (remember it to thy comfort) they ſhall neuer be laid to thy charge, to thy condemnation.
Vſe. 2 Againe is it ſo that our ſinnefull motions, luſts, and affections, not mortified, are as deare vntounto vsus, as the members of our owne bodies, then let no man fancie to himſelfe that he may at his owne time and pleaſure mortifie, and kill any knowne corruption of his owne heart,It is a meere fancy that a man may when hee will mortifie the knowne corruption of his owne heart. it is a conceite running in the mindes of many, helped forward by ſtrong deluſion of Satan, that they may ſubdue, and ouercome their knowne ſins and corruptions when they will, and they may at their pleaſure ouercome their pride, their luſt, their couetouſneſſe, and the like. Alas they are deceiued, they ſhall finde it will be as hard to do, as if they were to lay violent hands on their owne bodies, and to cut off a legge, or an arme, therefore let not any of our hearts be poſſeſſed with ſuch deceiuing thoughts, Ierem. 23.23. Can the blacke-Moore change his skinne, or the Leopard his ſpots, then may they alſo doe good, that are accuſtomed to doe euill, the Prophet there ſhewes how hard a thing it is to breake of but a cuſtome of ſinne, euen as hard as to make a blacke Moore white, a thing in nature impoſſible, now if cuſtome which is but a ſecond nature be ſo hard to be broken of, what may wee deeme nature it ſelfe to be, how hard a thing is it to aboliſh that corruption that is bred, and borne with vsus, and is as deare vntounto vsus as any member of our bodies. Let no man then imagine that he can at his owne pleaſure ſhake from him his olde ſweet familiar ſinne, and offer violence to his owne nature, and ſo pleaſing himſelfe in that fond and windy conceit, neglect the timely, and carefull vſing of the meanes of mortification. Let vsus ſo ſone as euer we ſpie any corruption, any ſinfull luſt, or motion in our hearts, vſe the meanes to kill the ſame, let vsus not ſuffer it there to harbour, and reſt, in hope heereafter to deale with it, and ouercome it, we ſhall finde worke enough at the firſt, and the longer we ſuffer it, the ſtronger and the more heard it will be to ouermaſter. Yea, let vsus know, it is euen a iudgement of God vponupon vsus, if we ſuffer any known corruption in our hearts,Note. and vſe not the meanes to mortifie it; for as there is no greater ſigne of Gods wrath, then when he ſuffers men to goe on, and thriue in ſinne; ſo certainely it is his iudgement vponupon vsus, when wee ſuffer a knowne ſinne in our ſelues, and vſe not the meanes to mortifie, and to ouercome it. Let vsus therefore bee ſtirred vppe to a timely and carefull vſing of the meanes of mortification, ſo ſoone as euer we finde any ſinne in our ſelues.
The ſecond concluſion may be thus gathered.
In that the Apoſtle ſaith, (Mortifie your members. &c,) Meaning the ſinnefull motions, luſts, and affections that are as the members of that monſtrous body of ſinne, and hauehave force in our members; hence wee 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 ſinne,It is the inward luſt and corruption of the heart that infecteth all the members of the body with ſinne. it is that which doth fill the eie with pride, and with adluterie; ſo as the very looke of the eie is defiled, and the eie is full of Adultery: 2. Pet. 2.14. It is that which defileth the hand, and makes it lift vp to ſhed bloud, and by it the foote is defiled, and haſtneth to miſchiefe, by it the tongue is ſet on fire to blaſpheme, to raile, to lie, and howſoeuer the Apoſtle ſaith, Iam. 3.6. That the wicked tongue is ſet on fire of Hell, meaning by the Deuill, yet it makes not againſt this I now deliuer; becauſe the Deuill could not vſe the tongue of man, or any member of his body, as an inſtrument of ſinne,Note. were it not for the corruption that is within man himſelfe; the Deuill ſtirres vp that, and ſends that abroad into all the parts and members of the bodie. Math. 15.18. Our Sauiour teacheth plainely, that all defilement of man comes from within, euen from the heart, from the luſt and corruption of the heart, that is the thing that doth defile the whole man.
Vſe. 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 bodie with ſinne: it behooues euerie one of vsus to follow the counſell of Salomon, Prou. 4.2.3. To keepe our hearts with all diligence: We are chiefelie to purge our hearts, & keepe them with all diligence.and in the firſt place, to looke to the purging of our hearts from ſinnefull motions, luſts, and affections: wouldeſt thou mortifie the luſt, or pride that is in thine eie, thou muſt then labour to mortifie the luſt that is in thy heart, which doth fil thine eie with luſt, it is prepoſterous and in vaine to goe about to mortifie the ſinne of thine hand, thy feet, &c. ſo long as thine her at is full of vnmortified motions and luſts, to inſtance in one particular, it is to no purpoſe in reſpect of true mortification, to keepe backe thine hand from doing wrong to others, either by violence or fraude, if thou hauehave within thee the heart of Ahab, euen a ſecret liking of the goods of thy neighbour, 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 couetouſneſſe will at one time or other ſend foorth bitter fruits; looke therefore in the firſt place, to the mortification of the luſt, and corruption of thine heart, if thou labour to mortifie the members of thy body, and not the members of that body of corruption that are in thee, which fill thine eies, thy hands, thy tongue, and all the members of thy body with ſinne: the Lord may deale with thee proportionablie, and iuſtly faſten his iudgement vponupon thine heart, and giuegive thee vp to hardneſſe and vnfeelingneſſe of ſinne; for it is iuſt with thee Lord wherein wee ſinne, therein to puniſh vsus.
One thing yet remaines in this generall exhortation to be conſidered (namely) the quality of the members of ſinnes, that they are earthlie, we are to marke that the Apoſtle ſaith not, which are helliſh or deuilliſh, as he might, but which are earthly; he thought it ſufficient to ſet out the vglineſſe of ſinfull motions, luſts, and affections, to ſay they are earthly. Doct. 5
And indeed,Sinnefull motions of the heart are vgly and hatefull enough in that they are earthly. it is enough to make the ſinnefull motions of our hearts vgly, and hatefull in the ſight of God, and of good men; yea, in our owne eies, if wee bee children of God, when wee finde they tend onelyonly to earthly pleaſures, it is enough to make vsus hate and deteſt them, and deſire to be freed from them, our Apoſtle could not ſpeake of ſuch motions in other men but with teares in his eies: Phil. 3.19. They minde earthly things: the motions of their mindes are earthly, and ſhall wee then ſpeake and thinke of them in ourſelues with delight? If we doe, wee are farre from the affection of the Apoſtle.
And indeed, Vſe. when Gods children feele their hearts moued towards fornication, vncleaneneſſe, or the like, they thinke with themſelues, theſe are but earthly and ſenſuall pleaſures, and euen in that reſpect they labour to quel and kill ſuch motions, and ſuffer them not to reſt in their boſomes, becauſe they are groſſe and earthly,If we be Gods children wee cannot away with the ſinnefull motions of our harts, becauſe they are groſſe and earthly. they cannot away with them.
Come we to the particular enumeration of the members of ſinne, which the Apoſtle exhorted the Coloſſians to mortifie, in the words following.
(Namely)
Fornication.
Ʋncleaneneſſe.
Inordinate affection
Euill Concupiſcence.
and Couetouſneſſe.
He reckons vp fiue particular ſinnes, that are to be mortified, the foure firſt are ſinnes againſt the ſeuenth commandement.
Fornication.
Ʋncleaneneſſe.
Inordinate affection.
Euill Concupiſcence.
And the fifth is a ſinne againſt the eighth.
Couetouſneſſe.
Before we come to ſpeake of theſe ſinnes, as they are laid downe in order; obſerue the Apoſtles order, his maner of proceeding; from his generall exhortation to the mortification of ſinne. He comes downe to particulars, he thought it not ſufficient to ſay mortifie ſinne, but hee deſcendes to exhort to the mortification of ſuch ſins, as he knew were found among the Coloſſians, (as indeed, Fornication was a ſinne common among the Gentiles) and the Apoſtle doth bend his ſpeach much againſt it in his other Epiſtles; yea we ſhall finde, he inſiſteth more largely, in condemning that ſinne, then commonly hee doth, in any other ſinne.
Hence we are taught thus much.
Doct. 6 That ſinne is not onelyonly to be ſpoken againſt in general, but alſo in particular. Miniſters and Preachers of the word are to bend their ſpeach againſt particular ſinnes,Preachers of the word are to ſpeake againſt particular ſinnes. euen ſinnes knowne to be amongſt them, to whom they ſpeake; and not onelyonly to ſay, take heede of ſinne, or flie from ſinne, but to point out particular knowne ſinnes that are found in them to whom they ſpeake. Wee ſhall finde it to hauehave beene the practiſe of the Prophets and Teachers, from time to time. 2 Sam. 12.7. Nathan comes to Dauid, and tels him, He was the man, yea, he went further with him, and laid before him his particular ſinne, and the greatneſſe of it, bringing to his minde Gods mercy in his aduancement, his contempt of Gods goodneſſe, and his cloſſe and cunning dealing in committing his ſinne from that verſe to the 13. Thus Act. 2.23. the Apoſtle Peter tels the Iewes of their particular ſinne, That they had crucified Ieſus of Nazareth, and to make them ſee the vglineſſe of their ſinne, 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 Ieſus indeede, but that Ieſus whom God had raiſed vppe from the dead, and by his right hand exalted to the higheſt heauens, and made both Lord and Chriſt. It were eaſie to ſhew this by many other examples, that the Preachers of the word, are not onelyonly to deale againſt ſinne in generall, but to deſcend to particulars, euen to ſins known to bee in them to whom they ſpeake.
The reaſon is plaine, they are to labour to make men ſo to ſee ſinne, that they may be humbled, and repent of it; and that will neuer bee effected by ſpeaking againſt ſinne in generall; euerie man will bee ready to put of that which is ſpoken in generall from himſelfe to others, and therefore there muſt be a deſcending to particular ſinnes knowne to be in them, to whom the Word is preached.
Firſt therefore, this giues warrant to the Miniſters of Vſe. 1 the word, to ſpeake againſt particular known ſinnes;Preachers of the Word hauehave warrant to ſpeake againſt particular ſinnes. yea, it lies vponupon vsus that are Miniſters as a dutie, we are to deale with ſinne, as priuate men vſe to ſpeake of State-matters in generall termes, warily, and a farre of, leſt they bee intangled in their talke, but we are to ſtrike at ſinne in particular; yea, we are to diſcouer the peculiar vglineſſe, 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 ſinne 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.
Againe, is it ſo that the Preachers of the Word are to Vſe. 2 deale againſt ſinne not onelyonly in generall, but in particular, then let no man thinke himſelfe h…rdly dealt withall, if his particular knowne ſinne,We are not to thinke themſelues hardly dealt withall when their particular known ſinnes are diſcouered by the preaching of the word. be ſet before him in the preaching of the word; it is commonly ſaid, when a man reprooues a notorious ſinne in any man, that he ſpeakes againſt that man, as if a man and his ſin were al one, whereas indeed the Preacher ſpeakes not againſt the perſon, but againſt the ſinne of the perſon, and if a man be ſomewhat vehement in ſpeaking againſt a particular knowne ſinne, according to the nature and quality of it, then he ſhall be charged with too much rigour, and he is too harſh and peremptory, and that his words are not to bee borne; thus we manifeſt, and belch out the corruption of our owne hearts; yea, euen this is a particular ſinne too common amongſt many: we delight in ſuch teachers, as come not neere vsus, and in ſuch as neuer touch our particular ſinnes: if a man fill our heads with nouelties and ſtrange conceits, he is the onelyonly teacher for many of vsus; as for him that comes home to our hearts, and ſets our particular and perſonall ſinnes before vsus, we cannot away with him, we like not him but from the teeth outward. Let vsus take knowledge of this to be the particular ſinne of many of vsus, and let vsus be humbled for it; otherwiſe wee may iuſtly looke for the curſe of God on our hearing, that as we delight in plauſible nouelties, ſo the Lord in his iuſt iudgdment may ſuffer our heads to be fild with them, and keepe our hearts empty of all ſauing comfort; yea, euen hide from vsus the ſweetneſſe and comforts of his word.
Come we now to ſpeake of the ſinnes heere reckoned vp by the Apoſtle that are to bee mortified, and firſt of theſe foure,
Fornication.
Ʋncleaneneſſe.
Inordinate affection.
Euill Concupiſcence.
Which are ſinnes vnderunder one head, and all forbidden in the ſeuenth comandement, and of theſe I will not ſpeake at large, for eueryevery one of them might take vp a large diſcourſe but onelyonly ſo much as is for the purpoſe of the preſent text, which driues at the mortification of theſe ſinnes.
I will therefore:
Firſt, ſhew what theſe ſinnes are ſeuerally, and the greatneſſe of them.
And ſecondly, the meanes that are to bee vſed for the mortification of them, with application of the ſame.
And after that, come to ſome generall doctrine that may be gathered from theſe words.
Firſt therefore know wee that (Fornication) is an outward breach of the ſeuenth commandement,What fornication is. and it is the carnall copulation of two ſingle or vnmarried perſons, euen filthineſſe committed by two perſons vnmarried, and howſoeuer, this is not ſo great a ſin as adultery, which is filthineſſe committed betweene married perſons, or at leaſt one of them being married, yet is it a moſt greeuous ſinne: 1. Corinth. 6. from verſe 15. to the end,The greatnes of that ſinne. our Apoſtle doth there paynt out the greatneſſe of it in liuely colours, as that it takes the members of Chriſt, and makes them the members of an harlot, if defileth the body in more ſpeciall manner then other ſinnes, whence it is, that men and women are counted diſhoneſt, if not only, yet chiefely for the ſinne of fornication, it defileth the temple of the holy Ghoſt, and it proſtituteth the bodies of men and women bought with a great price, euen the precious bloud of Chriſt, to moſt baſe and vile vſes: adde to theſe the fearefull effects and fruits of this ſinne, which may alſo ſet out the greatneſſe of it, it brings foorth a diſeaſed bodie, a poore eſtate, and an ill name, yea, which is woorſte of all, it makes both bodie and ſoule liable to the curſe of God. 1. Corinth. 6.6. yea, not onelyonly the body and ſoule of one, but of two at once, euen two at one time by this ſin are enwrapped within compaſſe of Gods curſe, and therefore doubtleſſe fornication is a greeuous ſinne.
Now the ſecond ſinne heere named is (vncleanneſſe) What vncleanneſſe is.this ſinne alſo is an outward breach of the ſeuenth commandement, and by it we are to vnderſtand, euerie actuall defilement of body againſt nature, as that of inceſt, with ſuch as are within degrees forbidden, and laid foorth Leuit. 18. from verſe 6. to the 18. and of other defilements which are more againſt nature, as that which is committed with another kinde, as with bruit beaſts, expreſſely forbidden, Leuit. 18.23. or that which is committed with that ſexe which is not for that naturall vſe ſpoken of, Rom. 1.26.27. and was the ſinne of Sodome, or that which is moſt vnnaturall, and was in part the ſinne of Onan, Gen. 38.9. now theſe defilements of the body are moſt foule and greeuous ſinnes,The greatnes of that ſinne. in that they are not onelyonly againſt the Law of God, but againſt the verie light of nature, and be commonly puniſhments of ſome other horrible ſinnes, and euer follow a very prophane and dead heart: Rom. 1.24. the Apoſtle ſayth, when the Heathen turned the glory of the incorruptible God, to the ſimilitude of the image of a corruptible man &c. God gaue them vppe to their hearts luſts: vntounto vncleaneneſſe, &c. therefore all kinde of vncleanneſſe is a horrible ſinne.
What inordinate affection is.The third ſinne of the ſame kinde heere mentioned is the (inordinate aff…ction) which is an inward breach of the ſeuenth commmandement, in the originall it is but one word foreign, and heereby wee are to vnderſtand the paſſion of luſt, which boileth and burneth within, prouoking the bodie, and minde to vncleanneſſe, and this is that which the Apoſtle cals burning:The greatnes of this ſinne. 1. Cor. 7.9. It is better to marry then to burne, that is, to hauehave within a continuall feruencie of luſt, boiling and ſtirring to vncleanneſſe and fornication, and heerein may appeare the greatneſſe of this ſinne, 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 feruent luſt, that ſlame doth diſtract the minde, diſtemper the bodie, and diſorder all holy actions, it is woorth marking that Peter ſaith, 2. Pet. 2.14. they that hauehave adulterous eyes, which are the meſſengers of that paſſion of luſt, they cannot ceaſe to ſinne, therefore (without queſtion) this inordinate affection, this paſſion of luſt is a greeuous ſinne.
Now the laſt ſinne of this kinde expreſſed,What euill concupiſcence is. is Euill concupiſcence) which is alſo an inward breach of the ſeauenth commandement, and firſt the Apoſtle cals it (euill) to diſtinguiſh it both from the deſire of nature, of things ſeruing for the neceſſity of nature, as meat and drinke, which in it ſelfe 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 euill concupiſcence heere ſpoken of, is the inward motion of the heart to vncleanneſſe, with conſent of will, it is the purpoſe and deſire of the heart to any filthy act of adultery, called by our Sauiour the adultery of the heart: Matth. 5.28. he that looketh on a woman to luſt after her, The greatnes of this ſinne.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 onelyonly in degree one from another, this deſire to any filthy acte of adultery is the firſt degree of luſt, and that paſſion of luſt is a further degree, giuing no reſt, but euer ſtirring to the committing of the filthy act of adultery, and therefore this deſire of the heart to any filthy act of adulterie, beeing the mother of that feruent and boyling luſt, and the grandmother of vncleanneſſe muſt needes be a great and a greeuous ſinne.
Hauing thus ſeene theſe ſinnes what they are,Meanes that ſerue for the mortification of the forenamed ſinnes are foure. and the greatneſſe of them, conſider we in the next place, the ſpeciall meanes that ſerue for the mortifying of them, which are chiefely theſe.
Firſt, the feare of God, that wee feare God in his word and commandement that forbids theſe ſinnes, that feare will clenſe both the heart and body: Marriage indeed is a meanes to auoide the act of filthineſſe,Note. but it will not kill luſt if this feare of God be wanting, this hath the promiſe, Eccleſ. 7.28. I finde 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 deliuered from her, but the ſinner ſhall bee taken by her.
The ſecond meanes is a true delight in the worde of God, and his holie ordinances, euerie man will hauehave his delight, if wee hauehave not ſpirituall delight, certainely, our hearts will be taken vp with fleſhly and carnall delights, and therefore true delight in the word and ordinances of God is a ſpeciall meanes to keepe out luſt, Prou. 2.10. Salomon ſaith, when wiſedome entreth into thine heart, and knowledge deligtheth thy ſoule, then verſe 16. It ſhall deliuer thee from the ſtrange woman, euen from the ſtranger that flattereth with her words.
The third means is earneſt praier to God, that he would purifie 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 bee weake in grace to ouercome ſinne, or that grace ſhould abound where there is neglect of prayer.
The fourth and laſt meanes is, auoidance of all things that ſtirre vp and nouriſh theſe luſts in our hearts, for take away food from the bodie, and it will languiſh and pine away, ſo take away thoſe things that ſtirre vp and nouriſh luſt, and luſt will be weakened and decay in vsus, and thoſe are, idleneſſe, exceſſe in diet, curioſity, and exceſſe in trimming the bodie with apparell, wanton ſpeeches and geſtures, bad company and the like.
Reproofe of ſuch as vſe not theſe meanes.If we now examine our ſelues by theſe means ſpoken of, it is to be feared we ſhall finde that many of vsus are vnmortified in reſpect of theſe ſinnes, yea, euen ſuch as will challenge to themſelues that they are free from the filthie act of adultery, and not to ſtand on it, whether they feare the Lord, or delight in his word, or vſe prayer againſt theſe luſts, or no, doe not manie perſons ſhew themſelues vnmortified in regarde of theſe ſinnes, in their light and wanton apparrell, in their newfangled and gariſh attire.
They will ſay, Object. doe you know my heart whether I bee mortified or no.
I anſwer thee, I take not on mee to know thine heart, Anſw. but by the fruits, can any thinke thee mortified to ſinne within thine heart, when thou liueſt to all vanitie and exceſſe without in thy body, muſt we iudge thee reformed in ſoule, who art vnreformed in body, and that thou art mortified to theſe ſinnes, and yet regardeſt not the meanes of mortification, we hauehave no warrant ſo to thinke, & thou deceiueſt thy ſelfe, if thou thinke thou art mortified to theſe ſinnes.
Now then that euerie one may be ſtirred vp carefully to vſe the meanes that ſerue for the mortification of theſe ſinnes.
Let vsus conſider how farre they prouoke the Lord to wrath;A motiue to ſtirre vsus vp to vſe the means before ſpoken of. we ſhall finde they prouoke him not onelie to execute his vengeance on the parties themſelues, that are guil…ty of them, giuing them vp in their ſoules to prophanenes, and plaguing them in their bodies, with fowle and filthie diſeaſes, but they prouoke the Lord to execute his wrath on the place, and land where they liue, Leuit. 18.25. the Lord ſaith, the land is defiled by them, and ſhall vomit out her inhabitants, the words are of great vehemencie, and therefore our feare ſhould be great, that wee prouoke not the Lord to ſuch vengeance, wee ought to bee ſtirred vp to a carefull practiſe of the meanes, ſeruing for the mortifying of theſe ſinnes.
Come we to the third thing I propounded to ſtand vponupon (namely) ſome generall doctrine, that may be gathered 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,Fornication is not a thing indifferent or of ſmal moment and lightly to bee regarded, but it is a ſinne, it is a breach of Gods Law, and that a great and fearfull breach of it, this poynt I hauehave ſufficiently made manifeſt, onelyonly remember that the Apoſtle in the 1. Corinth. 6. doth much inſiſt on that, and condemnes it by many arguments, and he cals it directly ſinne, verſe 18. Flee fornication, eueryevery ſinne that a man doth is without the bodie, but hee that committeth fornication ſinneth againſt his owne bodie.
Now thi… wee are to holde for trueth, againſt whatſoeuer can bee ſaid to the contrary, for indeede there is ſomething ſayd and obiected by ſome to the contrarie, euen againſt the plaine euidence of the worde, either in waie of extenuation of this ſinne, or to prooue it to bee a thing indifferent.
Obiect. 1 As firſt it is obiected, 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 euill, and in it ſelfe no ſinne, for if it be (ſay they) then did the Lord command the Prophet to ſinne.
Anſw. 1 Firſt, that can neuer be prooued to bee a hiſtorie, and a narration of a thing done, but a Propheticall viſion.
Anſw. 2 Againe, if wee grant it was a thing done, yet will it not follow thence, that the Lord commanded the Prophet to ſinne, or that the Prophet ſinned in ſo doing, becauſe the Lord hath power to diſpence with his Law, and may giuegive a ſpeciall command for the doing of that which hee hath generally forbidden in his Law, and the Prophet beeing 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 ſonne Iſaac, being ſo commanded by the Lord, Gen 22. and the Iſraelites had ſinned, if they had not ſpoiled the Aegyptians as they were commanded of the Lord, Exod. 11.2. though the fact of Abraham without the ſpeciall commandement of the Lord, had beene murther, and the fact of the Iſraelites had beene theft, therefore it makes nothing for the defence of fornication to prooue it no ſinne▪ becauſe the Prophet had a ſpecial commandement to take vntounto him a wife of fornications.
It is further obiected, Object. that fornication is reckoned vppe by the Apoſtles among things indifferent, Acts 15.29. the Apoſtles decreed that the Gentiles ſhould abſtaine from things offered to Idolles, and that that is ſtrangled, which are things indifferent, and to theſe they ioyne fornication therefore ſay ſome, fornication is a thing indifferent.
To this I anſwer, Anſw. it followes not that fornication is a thing indifferent, becauſe it is ioyned with things indifferent in the decree of the Apoſtles, for their purpoſe was not in that decree to ſhew what things were indifferent, or what vnlawfull, but what things were moſt offenſiue, and what thinges did chiefely trouble the churches, and offend the weake Iewes, and thoſe were eating of bloud, and things ſtrangled▪ and the fornication of the Gentiles; the Apoſtles afterward in their writings ſhew plainely their iudgement of thoſe things, and wee finde they declare it lawfull to eat bloud and things ſtrangled, but they ſimplie condemne fornication, therefore notwithſtanding this, that fornication is reckoned vp with things indifferent, it remaines that fornication is in it ſelfe a ſinne, yea a greeuous ſinne.
Therefore wickedly deale the Papiſts who tollerate and permit open whoredome,The wickedneſſe of the Papiſts in tollerating whoredome. the Pope alloweth the curteſants in Rome and other places at a rent to profeſſe filthineſſe, yea, the Papiſts ſticke not to ſay, and publiſh in their writings, that the ſtewes are for a common-wealth, and that in ſome perſons fornication is better then marriage, which indeede is a doctrine of diuelles, and fetched from the pit of hell, what can bee more contradictorie to the Spirit of God, and to the plaine euidence of the Scripture.
Oh but ſay they, Object. the ſtewes are tollerated for the auoyding of greater euills, as adulterie, inceſt, and the like.
Anſw. I anſwer them, curſed bee that remedie of ſinne, that is ſinne it ſelfe as Augustine ſayth, God will not hauehave ſuch a gaine to be recompenced with ſuch a loſſe, and the Apoſtle ſaith, Rom. 3.8. Some ſay, let vsus doe ill, that good may come thereof, but marke what followes, their damnation is iust, euill muſt not be done, that good may come of it: we may ſee by this the ſhameleſſe impudencie of the Papiſts, what wickedneſſe will not they defend, that ſo boldly plead for confeſſed filthineſſe.
Vſe. But to come to our ſelues, is it ſo that fornication is ſimply euill,It ought to be farre from vsus to account fornication but a triſling matter. and a greeuous ſinne, then farre bee it from euerie one of vsus to extenuate the matter, and to account of fornication but as a trifle, and as the world ſpeakes, but a tricke of youth, ſhall wee eſteeme that a trifle, and a tricke, that is repugnant to the eternall wiſedome and iuſtice of God reuealed in his holy Word, that ſhuts out of the kingdome of God, and opens hell mouth vponupon vsus, and makes vsus ſubiect to the curſe of God, to be euerlaſtingly tormented in bodie and ſoule in the fire of hell? farre bee it from eueryevery one of vsus, and certainely it is farre from all that hauehave any dramme of grace, and any conſcience, or true feeling in them, they that eſteeme fornication a ſmall matter, and but a tricke of youth, the Diuell hath dulled their hearts, and that is come on them, the Prophet ſpeakes of Hoſ. 4.11. whoredome, and wine, and new wine hath taken away their heart, euen their iudgement and vnderſtanding, their conſcience and feeling; and therefore labour thou to eſteeme of fornication, as it ought to bee eſteemed, euen as a foule ſinne and fearefull breach of Gods Law, and as a ſinne that of it ſelfe brings foorth fearefull effects in this life, and in the life to come deſtruction of bodie and ſoule, and ſo account of the threatnings of God againſt it, as of certaine executions, feare the plagues and iudgements denounced againſt it, as preſently to come, on the committing of it, for if thou ſuffer Satan ſo farre to preuaile with thee, as to account fornication but a trifle, certainely then as it is, Prou. 7.22. thou wilt ſtraight waies follow the harlot, as an oxe that goeth to the ſlaughter, and as a foole to the ſtockes 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 bee accounted of, and learne to feare and auoyd it.
In the next place obſerue we, that the Apoſtle doth not only exhort to the mortification of luſt, breaking out into the act of fornication or vncleannes, but to the mortifying alſo of the paſſion of luſt, of inward burning, and of euill concupiſcence, to the mortifying of the purpoſe, and deſire of the heart to any filthy acte of luſt, hence wee may take vp this point.
That wee are not onelyonly to ſtriue againſt the acte of Doct. 8 fornication or vncleanneſſe, but wee muſt alſo endeuour to ſubdue and ouercome the inward luſt of our hearts,We muſt not onelyonly ſtriue againſt the act of fornication but we muſt alſo labour to ſubdue the inward luſt of our hearts. wee muſt labour to ſtocke vppe the roote, and to drie vp the fountaine of all filthineſſe, and euill concupiſcence 1. Theſſal. 4.3.4.5. the Apoſtle teacheth that our ſanctification according to the will of God ſtandeth not onelyonly in abſtaining from the outward acte of fornication, but that euerie one of vsus knowe howe to poſſeſſe his veſſell in holineſſe and honour, and not in the luſt of concupiſcence, that is, not in the inward burning luſt, ſtirring vppe to filthineſſe comming from euill concupiſcence, as if hee had ſayd, that is indeede true ſanctification agreeable to the will of God, and pleaſing to God, that is, throughout, outwardly in the bodie, keeping that pure and vndefiled, and inwardly in the heart, rooting out from thence, the luſt of concupiſcence, and therfore wee muſt not onelyonly ſtriue againſt the outward act of filthines, but labour to plucke vp the root, and to drie vp the fountaine of it.
And there is reaſon for it, Reaſon. for otherwiſe wee ſhall labour but in vaine though we cut off the branches of luſt; yet the root it ſelfe being ſtill left in our hearts, certainely, they will ſpring and grow againe; therefore, in reaſon, we are not onelyonly to abſtaine from the act of filthyneſſe, but to mortifie the inward luſts of our hearts.
Ʋſe. And heerein many are much wanting if wee duly examine our ſelues in this behalfe,Reproofe of ſuch as are wanting in this dutie. I am affraid many of our owne hearts will witneſſe againſt vsus, and condemne vsus; doe not many, onelyonly for their profit, or credits ſake, either to auoide the danger of the Law of man, or ſhame of the world, or the like, abſtaine from the act of fornication, and vncleanneſſe, and yet neuer ſtriue againſt the inordinate affection, and euill concupiſcence, which they know to abound in their hearts, yea their owne hearts can tell them they nouriſh impure, and filthy luſts within, and yet they thinke all is well, ſo long as they are free from outward filthyneſſe; yea, it may be ſome there bee, who are vnfit by reaſon of age, or debility of body, for the practiſe of (Fornication) who yet delight in ſeeing others wanton, and their hearts are tickled, and leape for ioy within them, when they ſee others runne madding after that ſinne, in al wanton and vnſeemely geſtures, and they thinke that it is a matter of nothing, and they are in no danger at all in that reſpect: I feare me, that which I now ſpeake ſits neere many perſons, and they cannot auoid the dint of it, I appeale to their owne conſciences, whether it bee not ſo with many; and let ſuch perſons whoſe hearts are heerein guiltie, know, that they are farre from true mortification, and conſequently (as yet) farre from hope of ſaluation. Therefore thinke on it it, whoſoeuer thou art, that thinkeſt all is well, if thou abſtaine from the act of fornication, or bee vnfit for the practiſe of of it, and yet doeſt harbour in thine heart known filthy luſts, and withal remember that thy inward luſt & concupiſcence, is a breach of the commandements of God, and that his eie doth ſee thy moſt ſecret filthineſſe, and will one day bring it to iudgement, Eccleſ. 12. 14. the eies of his glorie are ſo pure, as hee will not allow the leaſt filthy conceit in thine heart, and therefore thinke it not ſufficient to abſtaine from the outward act of filthyneſſe, but labour thou to mortifie, to kill, and crucifie the inward luſt of thine heart, yea neuer reſt vſing meanes to that purpoſe, till thine own conſcience beare thee witneſſe, thou haſt in ſome good meaſure ſubdued and ouercome the ſame.
One other general doctrine may be gathered from theſe words: In that the Apoſtle doth exhort to the mortification of theſe ſinnes, it ſhewes plainely.
That wee by nature are prone to fall into them; and Doct. 6 herein is diſcouered vntounto vsus,So great is the corruption of nature that without Gods grace we are prone to vile monſtrous, & vgly ſinne. the great corruption of our nature, which without Gods grace is prone to ſuch vile monſtrous, and ſuch vgly ſinnes: I ſhewed the greatneſſe of the corruption of nature in handling the 11. verſe 2. Chap. in that it is a body of fleſh; but heereby it may further appeare to vsus, in that it ſhewes it ſelfe in ſo many foule ſinnes of one kinde, 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 ſinnes, that age will not abate the burning luſt that iſſueth out from thence. May we not obſerue it, that euen aged perſons, whoſe bodies are decrepit and paſt the practiſe of vncleanneſſe, yet the fire of luſt is ſtill burning in their hearts, and lets looſe their tongues to filthyineſſe? Oh then the huge heape of corruption that is in our nature; the Papiſts ſay, we aggrauate 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, Vſe. an Angell cannot ſufficiently point out the myſterie of ſinne and filthineſſe of nature.We are to take notice of the filthyneſſe of our nature, & to vſe al good means to keep vsus from ſoule and monſtous ſinne.
Let vsus take knowledge of it, and let it ſtirre vsus vp to vſe all good meanes, that may keepe vsus from theſe ſinnes, we hauehave the ſeed of al theſe ſins within vsus, and thinke not that age will mortifie thy luſt, or that humane wit will keepe thee from theſe ſinnes, as ſome vſe to ſay, Oh ſuch a one is a iolly wiſe man, I maruell therefore, that he ſhould ſo ouerſhoote himſelfe, and fall into that ſinne of fornication, implying thereby that humane wiſdome is ſufficient to keepe from filthyneſſe; no, no, thou art deceiued if thou ſo thinke. Dauid was no foole, and yet wee know hee fell into this ſinne, yea conſider it well, that Dauid when hee was ſomewhat growne in yeeres, and had alſo the remedy againſt it, yea, as thoſe times ſuffered, many wiues, yet fell into the ſinne of adulterie: therefore bee not thou ſecure, and thinke thy ſelfe ſafe, becauſe thou art wiſe, or aged, or haſt the remedy. No, no, thinke on the corruption of thy nature, and ſtill vſe all the good meanes that may keep thee from theſe ſinnes. Labour thou to feare God in thine heart, and that his grace may ſanctifie, and clenſe it from filthy luſt, and when any vncleane conceit is caſt into thy minde, ſpeedily reiect it, bend thy minde another way, take in hand ſome buſineſſe about which thou canſt bee buſie indeed, and call to God for ſtrength, and then, no doubt, he will helpe thee to quench that fierie dart.
Come wee now to the fift particular ſinne, heere ſpecified (namely) Couetouſneſſe: (and Couetouſneſſe which is Idolatrie.)
In ſpeaking of this ſinne, keeping my ſelfe ſtill as neeere as I can, to the purpoſe of the Apoſtle. I will obſerue the order, I held in handling of the former ſinnes.
1 As firſt, I will ſhew what Couetouſneſſe is.
2 Secondly, the greatneſſe of that ſinne.
3 Thirdly the meanes that are to be vſed for the mortification of it, with ſome application of the ſame.
5 And then come to ſome generall doctrine, that may be gathered from theſe words.
Firſt therefore, know wee, that (Couetouſneſſe) is an inward breach of the eighth Commandement,What Couetouſneſſe is it is the theft of the heart, as the Apoſtle Peter 2. epiſt. 2.14. ſaith of wicked men, They hauehave hearts exerciſed with Couetouſneſſe. It may be thus brieflie deſcribed.
It is an immoderate deſire of hauing much, ſo the originall word heere vſed doth ſignifie, and wee are to vnderſtand it, with a reference to outward riches.
Now for the better conceiuing of the nature of this ſin, Queſt. 2 two queſtions are brieflie to be anſwered.
Firſt, it may bee demanded, whether there may bee a moderate deſire of outward wealth.
Anſwere: there may, Anſw. for deſire is a naturall affection and being towards any good thing, as riches are in themſelues; it is lawfull, & 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 outward wealth moderate?
Anſwere: Anſwer. when a man doth deſire riches, as outward things and bleſſings, on the left hand, and not on the right, and doth deſire onelyonly ſuch a meaſure of outward wealth, as the Lord in his wiſdome knowes to bee meete and neceſſarie for him, both for the ſuſtentation of nature, and the preſeruation of his life, and for the maintenance of that lawfull ſtate, condition, and dignitie in which hee is ſet. And this is warranted to vsus by that praier of Agur, Prou. 30.8. Feede me with food conuenient for me: or with bread of my allowance; where we ſee that Agur praied to God, and deſired of him that he might hauehave food of his allowance, (that is) the daily portion which God by his wiſdome, and prouidence had cut out for him, both to ſuſtaine his nature, and to further him in the ſeruice of God, and if we deſire ſuch a meaſure of outward riches, then is our deſire moderate and lawful; and by this wee may further conceiue when our deſire of riches is immoderate (namely) when we deſire more outward wealth, then God ſees neceſſarie for the preſeruation of our liues, and the maintenance of our lawfull ſtate, and condition, and that immoderate deſire of riches, is couetouſneſſe.
The greatnes of this ſinne.I might ſhew this to be a great ſinne many waies, as that it is a ſinne 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 heere ſubioine, that it is Idolatrie, adding to that one thing further.
Firſt therefore, Couetouſneſſe muſt needes bee a great ſinne in that it is Idolatry, in that it is a ſpirituall Idolatry, and ſo not onelyonly a ſinne againſt the ſecond Table, but againſt the firſt alſo, in ſuch ſort, as he, or ſhee, that is poſſeſſed with it, is a ſpirituall Idolater, as the Apoſtle ſaith, Epheſ. 5.5. which is ſaid not onelyonly in regard of the couetous mans louelove to riches, ſurpaſſing his louelove 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 couetous men put their truſt in riches, which ought to be wholly put in God, and is a chiefe part of that holy and inward worſhip we owe vntounto God.
The ground of couetouſneſſe.For indeed the very ground of Couetouſneſſe, and of an inſatiable deſire of riches is this: men hauehave a falſe and fooliſh imagination, that wealth will bring ſome happineſſe, and that if they hauehave ſtore of wealth, then they are in ſafty and happy caſe, and thereupon their deſire of riches is inlarged, and they become exceeding greedy and inſatiable, in deſiring and ſeeking after them, and hauing abundance are ſtill couetous, & ſo withdraw their hearts from the Lord, and truſt to their riches, as to holdes moſt ſtrong and mighty.
Yea, many times couetous rich men ſo truſt to their riches, as thereby in their conceit they ſecure themſelues againſt calamities; they thinke themſelues free from danger of famine, and many other afflictions; yea, we verifie this by a common ſpeech of men, wee commonly vſe to ſay of one that is wealthy. Oh, he cannot doe amiſſe, hee hath the world at will; as if we ſhould ſay, hee is free from danger, no hurt can come to him, and this is vndoubtedly true of all couetous perſons, they make their goods their God, they place happineſſe in them, and they reſt on them as on a foundation moſt ſure and ſtable, that which Iob ſaith in way of clearing himſelfe, Iob 31.24. is doubtleſſe true of all couetous 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 vncertaine riches, knowing that to be a common ſinne of rich men, to truſt to their riches, and thus is the couetous perſon an Idolater, the Deuill ſetting vp in his heart, which ought to bee the Temple of God, the Idoll of riches, and ſo is couetouſneſſe without queſtion, a gteat and greeuous ſinne.
Yet in the ſecond place, the greatneſſe of this ſinne will further appeare to vsus,The effects of couetouſneſſe if we conſider the fearefull effects of it, 1. Timoth. 6.9. the Apoſtle ſaith, they that will be rich, they that hauehave an inſatiable deſire of riches, fall into temptations, and ſuares, and into many fooliſh and noiſome luſts, which drowne men in perdition and deſtruction, and Verſ. 10. he ſhuts vp all in generall, that it is the very root of all euill, it is the mother of all miſchiefe, which we are thus to vnderſtand, that where this ſinne of couetouſneſſe is, there ſinne aboundeth: there is no euill that a couetous man will abſtaine from, if it may further his gaine, neither will he willingly do any good that ſeemes contrary to his profit. Yea this ſinne of couetouſneſſe it carries a man with a violent ſtreame to ſinne, euen againſt conſcience; it made Ahab ſicke till he had his deſire, both Naboths vineyard, and his life; it ſet Iudas forward, againſt all ſenſe, to ſell his Maſter for thirtie peeces of ſiluer, and that after diuers admonitions; and whence come treacheries, and cruell murthers,, ſometimes of Fathers and Mothers, but commonly from hence, the couetous hart is ſet on the booty, ſaying to it ſelfe, by this meanes, ſuch an houſe, ſuch land, or ſuch a ſumme of money ſhall bee mine, and the heart being ſet on that, it puts out all light of religion, of reaſon, and ſometimes of nature it ſelfe. Yea further, which is worſt of all, this ſinne of couetouſneſſe, it brings a man or woman almoſt to an impoſſibilitie of repentance, and ſaluation. It is almoſt impoſſible that a couetous perſon ſhould be ſaued, Matth. 19.24. ſaith our Sauiour, It is eaſier for a Camel to goe through the eie of a needle, then for a rich man to enter into the kingdome of God. (namely) A couetous rich man, the reaſon is giuen by our Sauiour in the expoſition of the Parable, Matth. 13.22. The couetous heart is taken vp with the cares of this world, and thoſe choake the ſeed of the word, and hinder it from taking place in the heart, and ſo fruſtrate all meanes of repentance and ſaluation; and of this the Lord complained, Ezekiell 33.31. They come to thee (ſaith he) as people vſe to come, and my people ſit before thee, and heare thy words, but their heart goeth after couetouſneſſe. Their couteous hearts will not ſuffer them to profit by the preaching; therefore without queſtion the ſinne of couetouſneſſe, being ſuch a roote of bitterneſſe, and bringing foorth ſuch curſed fruits muſt needes bee confeſſed in this reſpect alſo, to bee a great ſinne.
Meanes ſeruing for the mortification of the ſinne of couetouſneſſe are three. 1. Meanes.Come wee then to conſider ſuch meanes, for the mortification of this foule ſinne, the luſt of couetouſneſſe. The ſpeciall meanes that ſerue to that purpoſe, are chieflie three.
The firſt is a due conſideration of the inſufficiency of riches in themſelues, and of themſelues to doe vsus any good; for (as we hauehave heard) it is an imagination of ſome good, or happineſſe to be found in riches, that ſets the hart a worke to deſire them exceſſiuely. Wee muſt therefore labour truely to vnderſtand and conſider the inſufficiency of them in themſelues to do vsus any good, that of themſelues they are not able to doe vsus good, as indeede they are not, our owne experience may teach vsus ſo much; wee ſee ſometimes a man pines away in the middeſt of plenty, though he hauehave abundance of wealth, yet nothing is able to doe him good, vnleſſe the Lord bleſſe it as a meanes of good vntounto him, it is not all the wealth in the world; that of it ſelfe can helpe vsus, or keepe away any iudgement of God from vsus: Pro. 11.4. riches auaile not in the day of wrath: this we muſt labour to be perſwaded of, and we ſhall finde it a notable meanes to expell out of our hearts the luſt of couetouſneſſe.
The ſecond means to this purpoſe is this: we are to conſider that abundance of wealth giuen to vsus vponupon our greedy and vnſatiable deſire of it, is not only inſufficient to do vsus good, but hath the curſe of God attending on it, for we ſinned in ſo deſiring it, and our ſinnefull deſire being ſatisfied, that abundance is giuen vntounto vsus in Gods wrath,Note. and not in his mercy, why then ſhould we enlarge our hearts immoderately to deſire wealth, which beeing giuen vponupon that deſire, hath the curſe of God attending on it.
The third meanes ſeruing for the mortification of the luſt of couetouſneſſe, is contentation, the holy Ghoſt ſaith, Hebr. 13.5. Let your conuerſation bee without couetouſneſſe, and bee content with thoſe things that yee hauehave) where hee makes an oppoſition betweene contentation and couetouſneſſe. So that where contentation is, there cannot bee couetouſneſſe. It is an excellent meanes to driue it out, wee muſt therefore labour for contentation, euen to bee well pleaſed with that particular ſtate, wherein the Lorde hath ſette vsus, and to eſteeme it the beſt eſtate for vsus, bee it better or bee it woorſe, and to this end wee are to conſider that nothing comes vntounto vsus, but by the good prouidence of God, and (wee beeing his children) from the good and gracious hand of the Lord; and againe, that wee are leſſe then the leaſt of Gods mercies, as Iacob ſayd, Geneſis the thirty two, the tenth, that wee are vnworthie to drawe breath in the aire, and theſe thinges well conſidered, will ſettle our heartes with contentation, and will bee an excellent meanes to root out the luſt of couetouſneſſe. Hauing now ſeene this ſinne of couetouſneſſe what it is, and the greatneſſe of it, that it is as the ſin of idolatry, and that it brings foorth many fearefull effects, eſpecially, that it brings almoſt an impoſſibilitie of repentance and ſaluation, it neerly concernes eueryevery one of vsus, to look into our ſelues to ſee whether wee bee guilty of this ſinne, or no? if we duly examine our ſelues,We are to examine our ſelues touching the ſin of couetouſnes. it is to bee feared that the moſt of our hearts will bee found infected with this ſinne, our practiſe ſhewes it, what heauing and ſhouing is there for the things of this life? doe not ſuch as be wealthy vſe all meanes, both in buying and ſelling to keepe the poore ſtill vnderunder? doe they not many times ſweepe the market of a commodity, ſo that others that come after them, can finde nothing but the refuſe, or be forced to buy at the worſt hand? and what ſhould I ſay of our fraudulent and deceitfull dealing, and our ſeeking and taking aduantage one againſt another for the enriching of our ſelues? doe not theſe things, and many more that might be brought, plainely ſhew that we are couetous.
Object. Obiect: I giuegive eueryevery one his owne, and I take nothing but that the law giues me.
Anſw. This thou mayſt doe, and yet be couetous, if thine hart be euer muſing and thinking of riches, if it be thy greateſt ioy when thou encreaſeſt thy wealth, and thy greateſt ſorrow when thou ſuffereſt any loſſe in outward things, certainely thou art couetous; ſo that if we thorowly examine our ſelues, it is to bee feared that the moſt will bee found corrupted with this ſinne of couetouſneſſe. Therefore we are to be ſtirred vp to vſe the means, that ſerue for the mortifying of it,Two motiues to ſtirre vsus vp to vſe meanes to mortifie the luſt of couetouſneſſe. and to this purpoſe conſider wee onelyonly two things.
Firſt this, thou mayeſt heare the word with ioy, and hauehave many good things in thee, yet if thine heart be poſſeſſed with couetouſneſſe, that will not ſuffer any grace to take rooting in thee, a croppe of corne will as ſoone thriue on a waſte mountaine, or in a thicke thornie hedge, as grace will growe in thine heart if that thou bee couetous.
Againe if thou care not for inward growth of grace, yet I am ſure thou careſt for the continuance of thy wealth, know therefore that couetouſneſſe will in time waſte and conſume it, one compares couetouſneſſe to a theefe, and ſayth, it is in vaine for thee to locke vp thy riches, ſo long as thou haſt within, the great theefe couetouſneſſe, and indeede the holy Ghoſt ſaith, Prou. 11.28. he that truſteth in his riches (as eueryevery couetous perſon doth) hee ſhall fall: for beſides his inability of ſtanding, hee hath the hand of God to purſue him, and to puſh him downe, therefore certainely he ſhall fall, and his eſtate ſhall not continue, if not in his time, yet in his ſonnes dayes, and wee ſhall finde it true, that hardly a third heire ſhall enioy the wealth of a couetous worldling, if then wee either regard the inwarde growth of grace, or the continuance of that welth we hauehave with comfort, let vsus be ſtirred vppe to vſe all good meanes ſeruing for the mortifying of the luſt of couetouſneſſe, labour thou rightly to conſider the inſufficiency of riches in themſelues to doe thee good, and that riches being exceſſiuely deſired, and ſo giuen vponupon that deſire they hauehave the curſe of God attending vponupon them, and withall, labour to bee contented with thy preſent eſtate, eſteeming that the beſt eſtate for thee, as comming from the good prouidence of God, and that thou art leſſe then any merciemercy of God vouchſafed vntounto thee, that ſo thou mayeſt roote out of thine heart, the curſed luſt of couetouſneſſe.
Some generall doctrines remaine to bee gathered from theſe words.
I will onelyonly poynt at them.
Firſt, in that couetouſneſſe is heere condemned, we may gather.
That hauing much is not condemned, but the immoderate Doct. 10 deſire of hauing much, if God by his good hand caſt abundance of wealth on vsus,The h…uing of much wealth is not vnlawfull, but the immoderate deſire of hauing much. wee neither deſiring nor ſeeking after it, wee may lawfully hold and vſe it, wee finde many teſtimonies and examples in Scripture, warranting the hauing of much,) if God giuegive it) and the vſing of it, if wee vſe it to Gods glory, and the good of our ſelues and others, and with moderation, not ſetting our hearts vponupon it: Vſe. Pſalm. 62.10. If riches encreaſe, ſette not your heartes thereon.We are to moderate our deſire of wealth and hauing much to vſe it well.
The ſecond generall thing offered hence is this.
Wee ſee heere, that there may bee idolatrie in reſpect of baſer things then Saints or Angels,Idolatry may be in reſpect of ba…er things then Saints or Angels. and therefore that Popiſh diſtinction of foreign and foreign of worſhip and ſeruice, Doct. 11 is but vaine and fooliſh, the Papiſts are not able to defend it.