Exposition of Colossians, Sermons · Chapter 3 · Verse 8

Exposition of Colossians · Sermons · Chapter 3 · Verse 8

p. 885VER. 8. But now put yee away euen all theſe things, wrath, anger, maliciouſneſſe, curſed ſpeaking, filthy ſpeaking, out of your mouth.

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

In this verſe conſidered by it ſelfe, wee hauehave laid before 1vsus the Apoſtles exhortation, to put away ſinne, generally propounded, and amplified by ſpeciall mention of the Coloſſians in theſe words (put ye away.)

Then ſecondly, the Apoſtle comes to particular enumeration 2of ſome ſinnes which they were to put away, and hee reckons vppe ſixe in number, fiue in this verſe

p. 886Wrath.

Anger.

Maliciouſneſſe.

Curſed ſpeaking.

Filthy ſpeaking.

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

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

Interpretation.(But now) In theſe words the Apoſtle (as wee hauehave heard) hath reſpect to that which went before, and his meaning is this, but now being conuerted, truely called, and wrought on by the ſpirit of God: (put away) The originall word vſed by the Apoſtle hath many ſignifications, it ſignifieth ſometimes to lay vp, ſomething to be vſed in times following, after the manner of Apothecaries, ſometimes for a time to ſuſpend, ſometimes to abdicate, to renounce, ſometimes to put off, as we doe our apparell, and ſo it is tranſlated, Epheſ. 4.22. ſometimes to caſt away, ſo rendred, Heb. 12.1. and many other ſignifications there be of this word, but one ſignification it hath, that doth moſt fitly agree to this place, and to the purpoſe of the Apoſtle, and that is, to put aſide, or to put cleane out of ſight, as we vſe to doe the bodies of dead men, when wee burie them, and put them into their graues, to this the Apoſtle doth heere allude, when he ſaith (put away) continuing in his ſimilitude begun verſe 5. Mortifie your ſins, kill them, and then he goes on, and ſaith, put them aſide, cleane out of ſight, as dead bodies are when they are buried, and ſo his meaning is, deale with your ſinnes, as you vſe to deale with the dead bodies of men, burie them, put them cleane out of your ſight, hauehave no more to doe with them, then the liuing vſe to hauehave with the dead: (yee alſo) for ſo runnes the text in the originall (But now put away, yee alſo) that is, yee aſwell as other true beleeuers p. 887(all theſe things) Some render the words (as indeed they may) more generally (all things) howſoeuer they be tranſlated, whether all things, or with limitation, all theſe things, the meaning is all ſinnes, or all theſe ſins heere ſpecified. Thus then wee are to conceiue theſe words.

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

But now being conuerted and truely called, put away cleane out of ſight, and deale you with all theſe ſinnes, as other true beleeuers doe, bury them, hauehave no more to do with them, then the liuing hauehave with the dead, let them be taken quite out of the way, let not any print, or memory of them remaine amongſt you.

Now heere, firſt, we are to marke, that the Apoſtle vrgeth his exhortation by the circumſtance of time, and of the condition of the Coloſſians now conuerted, and now truly beleeuing, that whereas before when they were in their naturall condition, they walked in ſinne, now being conuerted, and beleeuing in Chriſt, they ought to mortifie, and to put away the ſinnes, wherein before they walked; wee ſee then, the Apoſtle makes effectuall calling, a ground whereon to build his exhortation, hee held the Coloſſians truelie conuerted, and effectuallie called, and heereupon hee doth exhort them to put away Doct. 1 ſinne.Such as are in their naturall condition hold on a courſe in ſin and can doe nothing elſe, but ſuch as are taken out of that conditiō can mooue themſelues to doe good, & to mortifie, & to put away their own ſins

Hence we may gather a maine difference between ſuch as are in their natuall condition, and ſuch as are taken out of it, effectually called, and truelie regenerate; the one ſort walke on in ſinne, and can doe nothing but hold on a continued courſe in ſinne, but the other, they are in abled to ſtirre, and to moue themſelues to do that which is truely good, and to mortifie, and to put away their owne ſinnes; howſoeur, indeed, in the firſt act of conuerſion, and regeneration men are meerelie paſſiue not able to moue, or to doe any thing tending thereunto; yet in the courſe of holineſſe, after true conuerſion, they are able to p. 888mooue and doe that which is truely good, and to auoide euill; for true faith wrought in the heart by the ſpirit of God, doth alter and change the heart, and doth turne a man into a new creature, and conuerſation, as the holy Ghoſt ſaith, Acts 15.9. Faith purifieth the heart: and the heart once purified, the whole man is altered and changed.

Vſe. And hereby then trie thy ſelfe, if thou find no alteration in thy ſelfe,A ground of triall whether we be effectually called, & hauehave faith, or no. but after long continuance of the vſe of the meanes of thy calling, thou art now the ſame then waſ… heeretofore, and thou haſt not yet any power to mortifie, and to put away thy old ſinne, thou maieſt ſpeake of faith, calling and conuerſion, but indeed thou art but an vnprofitable babler, thou doſt but miſconſter the Scripture, that ſpeaks of faith, and calling, and interpret it after thine owne blind reaſon, and fooliſh fancie; if thou be effectually called, and truely regenerate, thou ſhalt find thine heart cleane changed, and farre otherwiſe diſpoſed then in former times, thou ſhalt find that thou haſt power to louelove that which before thou couldſt not but hate, and to delight in that which before thou diddeſt abhorre, and to hate that which before thou couldſt not but louelove; yea thou ſhalt finde thy ſoule ſet at libertie, and made able (though not perfectlie, by reaſon of the reliques of originall corruption) yet in ſome meaſure truelie to follow the will of God, and hereby trie and examine thy ſelfe.

Wee are in the next place to marke, that the Apoſtle vſeth this forme of ſpeech (put away) as a further amplification of the dutie of mortification, hee thought it not ſufficient to ſay mortifie your ſinnes, make them no more able to ſtirre and mooue then a dead man, but heere hee goes further, and ſaith, put away your ſinnes, burie them, put them cleane out of ſight, hauehave no more to doe with them then the liuing hauehave with the dead; from this enlargement wee are plainely taught thus much.

Doct. 2 That to the mortifying of ſinne, wee muſt adde the buriall p. 889of ſinne; or more plainely thus, wee muſt goe on from one degree of mortification to another, and neuer reſt vſing meanes, till our ſinnes be truly mortified, and as it were a dead bodie buried, we muſt neuer reſt till wee be ſure that our ſinne is truely mortified,We muſt goe from one degree of mortification to another and neuer reſt till our ſinne bee truly mortified. as wee are ſure that a man is truelie dead when he is buried: hence it is, that true beleeuers are ſaid to be baptized, not onelyonly into the death of Chriſt, but to be buried with him, Rom. 6.3.4. And this Epiſt. cap. 2.12. the Apoſtle ſaith, there was wrought in the Coloſſians by neemes of their coniunction with Chriſt, a ſpirituall death, and alſo a buriall with him; and this muſt eueryevery true beleeuer labour to finde in himſelfe, euen ſuch a true mortification of ſinne, as that his ſinne, is as it were buried, and put cleane out of his ſight, and that he hath no more to doe with it then a liuing bodie hath with the dead.

And heerein many deceiue themſelues, Vſe. they thinke themſelues mortified and dead to ſinne,Many deceiue themſelues in thinking they are mortified becauſe they abſtaine from ſōe ſin which formerly they hauehave vſed. becauſe they abſtaine from ſome ſinne which they hauehave heeretofore vſed, yea they thinke they are truely mortified, humbled, and repentant for their ſinnes; if (as the Lord complaineth Iſai. 58.5:) they afflict their ſoules for a day, and hang downe their heads as a bull ruſh, &c. If when they come to the Lords Table, they then put aſide their ſinnes for a time, though afterward they return to their former vomit, and wallowing in the mire, as the Apoſtle ſpeakes, 2 Pet. 2 22. Thus doth the Deuill delude many in the world; let vsus then know that it is no true repentance, to lay aſide our ſinne for a time, and afterward to take it vp againe, with as much pleaſure as euer wee did: they that ſo thinke are blinded by the Deuill, and they deceiue their own ſoules, thou art not to thinke that thou art truely mortified, and dead to ſinne, onelie becauſe thou doſt abſtaine from this, or that ſinne which thou haſt vſed before, a bare abſtaining from ſinne will not aſſure thee that thou art truelie mortified, therein thou maieſt be like one in a ſwowne, p. 890or in a trance, that ſeemes to be dead, and yet is a liue, and life comes againe and ſhewes it ſelfe.

Queſt. Thou wilt ſay, but how ſhall I know, that I abſtaining from the ſinne which I hauehave heeretofore vſed, am indeede truly mortified.

Anſw. I anſwer thee, thou ſhalt thus know it, remember this as a true note of mortification in abſtaining from that ſin, if thou (hauing ability, and occaſion offered for the practiſe of it) doe notwitſtanding abſtaine from it, and that with a a deteſtation of it, euen becauſe it is ſinne, and diſpleaſing to God, I ſay, if thou abſtaine from it with an abhorring, and loathing of it, as the Apoſtle exhorts, Rom. 12 9. where the word vſed ſignifieth to hate with an extreame hatred, euen as we hate and deteſt hell; if thy abſtaining from that ſinne, bee with ſuch deteſtation of it, then certainely thou art mortified, yea then thou art come to a notable degree of mortification, therein thou art like to God himſelfe, who not onelyonly diſlikes ſinne, but hates and abhorres it: Prouerb. 6.16. Yea, it is worthy obſeruation, that the Lord hates not onelyonly ſinne,Note. but euen the member that is made the inſtrument of ſinne, as it followeth, verſ. 17.18. (but that by the way) it is an infallible character and ſigne of the true feare of God, if hauing abilitie to practiſe ſinne, thou doe abſtaine from the ſinne thou haſt heeretofore vſed in hatred of it, becauſe it is ſinne, and diſpleaſing to God: Prou. 8.13. The feare of the Lord is to hate euill. Hereby then trie thy ſelfe in thy abſtaining from ſinne, thou ſhalt finde this a certaine rule, it will neuer deceiue thee.

Obſerue wee further, that the Apoſtle ſaith, (put away yee alſo) that is, euen yee beleeuing Coloſsians, as well as other beleeuers; the Apoſtle ſtirres vp the Coloſſians, to doe as other true beleeuing Chriſtians did, to mortifie, and to put away ſinne, as others did that were trulie called.

Hence we are put in minde of this dutie.

p. 891That true Chriſtians ought to doe that which belongs Doct. 3 to all of that profeſſion,EueryEvery true beleeuer ought to conforme himſelfe to other true beleeuers in all things pertaining to his holy profeſſion. it is the part of eueryevery true beleeuer to be conformable to other true beleeuers in all things that pertaine to that holy profeſſion and calling, there be graces common to all Chriſtians, as they are Chriſtians, as knowledge, faith, hope, louelove, &c. and all theſe muſt bee found in eueryevery true beleeuer in ſome meaſure, and there be duties common to all Chriſtians, as to deny themſelues, to bee dead to ſinne, to crucifie the fleſh, to ſhew mutuall louelove to their brethren, and eueryevery true beleeuer muſt be a doer of theſe in ſome meaſure, and it is common to all Chriſtans patiently to beare any affliction laid vponupon them, for Chriſt and for the true profeſſion of his Goſpell, and thus the holy Ghoſt, vrgeth his exhortation: Hebr. 12.1. hauing gathered a cloud of witneſſes, he concludes, wherefore let vsus alſo caſt away eueryevery thing that preſſeth downe, and the ſinne that hangeth ſo faſt on.

Heereby I might ſtand to taxe and reproue ſuch as will Vſe. 1 needes bee held true Chriſtians,Reproofe of ſuch as will be held true Chriſtians, and yet are nothing like them. and yet are no more like true beleeuers in their liues (then as wee vſe to ſay) an apple is like to an oyſter, they will needes bee like the beſt in hope, they ſay they hope to bee ſaued, as well as the beſt, and yet they differ not in life and conuerſation from the worſt, euen from ſuch as ſhall be damned. But I deſire rather to preſſe this duty on ſuch, as are indeed true profeſſors of the Goſpell.

Let them conſider they are not to differ one from another, Vſe. 2 A true beleeuer muſt not ſuffer any ſin to cleaue vntounto him, which he ſees other true beleeuers hauehave put away from them.in doing or ſuffering things common to that holy profeſſion, yea, they are to take heed they ſuffer not anie ſinne to cleaue vntounto them, which they ſee other true beleeuers hauehave put away, art thou proud and ſelfe-conceited, & ſeeſt others humble and lowly? art thou couetous, & ſeeſt other profeſſors out of louelove with the things of this world? art thou cruell towards thy poore brethren, & ſeeſt others of tender bowels and full of mercy? oh let it ſhame thee & be ſtird vp by the example of others, that profes the goſpell with p. 892thy ſelfe to put away thy ſinne, ſuffer not any ſin to cleaue to the, which thou ſeeſt, other true beleeuers hauehave mortified, and put away from them, labour thou to be like them in all holines & godly conuerſation, ſet before thee the example of ſuch as are moſt godlie Paul ſet his example before Timoth. 2.3.10. and endeauor thou to be like them.

One thing yet remaines to bee noted from theſe words, the Apoſtle ſayth (all ſinnes) or (all theſe things) the poynt is this.

Doctr. 2 Wee muſt put from vsus all ſinnes, as Dauid ſaith, Pſalm. 119.101.We muſt put from vsus all ſinne. I hauehave refrained my feet from eueryevery euill way, Herod went to farre as hee did many things Iohn taught him, but ſtill hee would keepe his brothers wife, ſo many men happily put away couetouſneſſe, and yet retaine drunkenneſſe, Vſe. ſome againe put away drunkenneſſe, and yet vſe ſwearing,Reproofe of ſuch as put away one ſin and retaine another. or falſe dealing, others put away ſwearing, and yet keepe malice and ſlandering, eueryevery one almoſt will hauehave his beſt pleaſing ſinne, but we muſt know, that one knowen ſinne is able to defile the whole life, one dead flie marres the boxe of ſweet oyntment, Eccleſ. 10.1. the Diuell will not much trouble vsus if he hold vsus entangled in any one ſinne, that is enough to draw vsus downe to hell, as a little leake in a ſhip not ſtopped, is enough in time to ſinke the ſhip, and he that makes no conſcience of one ſin, is guilty of breaking the whole law, Iam. 2.10. therefore learne thou to make conſcience of eueryevery ſinne whatſoeuer diſpence not with any one, but bee thou carefull to mortifie, and put away eueryevery ſinne.

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

p. 893Wrath.

Anger.

Maliciouſneſſe.

Curſed ſpeaking.

Filthy ſpeaking.

Lying.

In this catalogue the Apoſtle reckons not vppe all that might hauehave beene remembred, but only ſome more common ſins, and ſuch as are moſt of all croſſe and contrary to brotherly louelove, the ſinnes heere reckoned vp, are either

Inward

Or

Outward

Inward, are the three firſt:

Wrath.

Anger.

Maliciouſneſſe.

And the other three are outward.

Curſed ſpeaking.

Filthy ſpeaking.

Lying.

And againe, the three firſt are ſinnes againſt the ſixth commandement. And the three other, are partly againſt the ſixth, and partly againſt the ninth commandements: of theſe ſinnes as they lie in order, the three firſt,

Wrath,

Anger,

Maliciouſneſſe,

are all ſins vnderunder one head, they are inward breaches of the ſixth commandement, and touching theſe ſinnes. I will

Firſt ſhew what they are, with the greatneſſe of them.

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

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

p. 894Wrath) by wrath in this place, we are to vnderſtand the firſt ſinnefull motion of the heart,Interpretation. againſt another perſon deſiring reuenge or puniſhment ſtirred vp by ſome offence committed. When a mans heart is ſtirred vp againſt another, through iniury or wrong done, or ſuppoſed to be done, to deſire reuenge or puniſhment, then is there anger or wrath in his heart,What wrath is. and this (anger) or (wrath) may be thus deſcribed, it is a corrupt and ſinfull deſire of reuenge, or puniſhment in reſpect of ſome offence, and that we miſconceiue it not,Difference of anger and wrath twofold. I will ſtand a while to make it more plaine, by ſhewing a difference of anger and wrath.

Firſt we muſt know that (Anger) is a naturall affection, it was planted in our firſt Parents, in the firſt creation, yea, it was found in Chriſt himſelfe who was without ſinne, Mark. 3.5. hee looked round about on them ungodly, and therefore anger is not in it ſelfe a ſinne, and alwayes ſinnefull.

Againe, we muſt know that anger is ſometimes lawfull and good, yea ſometimes not onelyonly allowed, but required as Eue ſhould hauehave beene angry with the ſerpent, and Adam with her, for tempting to ſinne, and anger is then lawfull and good,Note when it is rightly conceiued, and directed to a right obiect (namely) againſt ſinne (for as one ſayth well) he that is not angry for ſinne,When anger is good, and when it is not good. either knowes not ſin (or hates it not as hee ought) anger therefore is lawfull, and good when it is rightly conceiued, and directed to a right obiect, and that with due meaſure; according to the nature of the obiect, and this I might ſhew by many examples in Scripture, as of Moſes, of Phineas, of Elias, Dauid, Nehemiah, &c. yea, thus our Sauiour ſhewed himſelfe angry with Peter, Mat. 16.23.Matt 16:23when he called him Diuell, and ſaid to him, get thee behind me Satan, & by this we may eaſily conceiue on the contrary, what anger is corrupt and ſinfull, namely, ſuch as is raſh and haſtily conceiued without iuſt cauſe, or on eueryevery trifling occaſion,Mat. 5.22.Matt 5:22 whereof our Sauiour ſpeakes, p. 895whoſoeuer is angry with his brother vnaduiſedly, or the cauſe being iuſt, and weightie, ſuch anger as is directed amiſſe, as either againſt the perſon, or againſt the offence onelyonly, as it is an offence to man, as an iniurie, and wrong bringing hurt and dammage to men, and not as an offence to God, Daniel 3.19. And laſtly, ſuch anger as doth exceed meaſure, and is not according to the nature of the obiect, but is as great for a ſmall offence as for a greater, and is an exceſſiue deſire of reuenge, troubling the mind, & making it forget dutie to God, and men; for holy, and good anger doth euer quicken, & ſtir vp men to praier, and other good duties. Moſes was very angry, Ex. 32.19. yet he praied ver. 31.32. and good anger is euer ioined with compaſſion ouer them that hauehave offended, & ſorrow for their ſin: ſo we read that Chriſt was angry & ſorie Mar. 3.5. and then doth anger exceed meaſure when it ſo troubles the mind as men are put by theſe duties both to God, and to their brethren, we ſee then what corrupt and ſinfull anger is.

Now the greatneſſe of this ſinne may eaſily appeare,The greatnes of this ſinne. it is reekoned vp among the works of the fleſh, Gal. 5.20. it is euil in it ſelfe, and ſtird vp by the deuil, it is the murder of the heart, ſuch murder as the heart is able to commit; yea it is the note, and fountaine of the murder of the tongue, and hand, for it not onelyonly admitteth, and receiueth contention, and ſtrife, as a match receiueth fire, but it ſtirres it vp, and is as the bellows blowing the coales of contention Prou. 15.18. An angrie man ſtirreth vp strife, and of ſtrife & contention comes murder, both of the tong & hand, yea all manner of euill works, Iam. 3.16. Therefore, doubtleſſe, corrupt wrath and anger is a great ſinne.

The ſecond ſin here named is as the word is tranſlated (anger) but indeed this word doth not expreſſe the force of the original, the originall word foreign ſignifieth,Interpretation. a firie anger and it differs from the former only in degree; for this hot and firie anger,What firie anger is. is onelyonly a further degree of corrupt anger, and it is an inflammation of the heart, and the p. 896whole man, as when through anger the heart is heated, the bloud enflamed, and the whole man as it were ſet on fire, ſhewing it ſelfe in countenance, as it were by ſparks of fire, ſlaſhing out of the eyes and noſtrils, this alſo is a great ſin,The greatnes of this ſinne. and it muſt needs be ſo, in that it is a further degree of corrupt anger, but conſider it in the effects, and wee ſhall finde it moſt odious, it is hurtfull euen to a mans owne body many times, ſo enflaming the bloud that it brings a feuer, yea ſome ſay, it being often and vſuall, it drieth vp & conſumeth the radicall moiſture, and cauſeth a conſumption, but much more odious is it in the fearefull effects of it towards others it makes a man dare to ſpeake or doe he cares not what,Note euen to breake out into curſing, ſwearing, rayling, reuiling, &c. it is (as one ſayth) the drunkenneſſe of the minde, a man in time of ſuch inflamation, hath no regard to himſelfe or others, no not to thoſe whom hee ought to reſpect, we may ſee it in Iacobs ſons, Simeon & Leui, Gen. 34.30. in their heat they ſlew the Shechemites without regard of any thing, they regarded not their fathers ſtate in the land, and their owne in that country, that they were but ſtrangers, and few in number, and that extreame danger might follow, both to their father, & to themſelues fiery anger had ſo darkned their minds, that reaſon could hauehave no rule in them, for indeed, as one ſaith well, reaſon to a mind incenſed with anger, is like a key to a lock that is nimbled, it can doe no good, yea, this fiery anger makes a man haſte to diſhonor God, & to wound, & kill both himſelfe & others, therfore without queſtion this is a great ſin

What maliciouſneſſe is.The 3. ſin here ſet down, is (Maliciouſnes) and this alſo is a ſinne of the ſame kinde with the former, it is an inward breach of the ſixth commandement, & it is yet a further degree of corrupt anger, it is old and inueterate anger, or continuing wrath, it is anger or wrath, kept cloſe in the heart, cloaked and couered for a time, with purpoſe to do hurt, and waiting for opportunity to do miſchiefe, this was Cains anger againſt his brother Abel, Gen. 4. he lapped vp cloſely p. 897in his boſom, a conceiued wrath and diſpleaſure againſt his brother, & he couered it, & ſpake faire, to him ver. 8. come let vsus go into the field, and when he had him there he ſlew him, and this alſo is a moſt odious and deteſtable ſin,The greatnes of this ſinne. not only becauſe it is the daughter of ſuch mothers, as wrath & anger but becauſe it is a going on in ſinne, and a ſinne coloured ouer for a time, anger that cannot ſpeake, is moſt wicked, but anger that can ſpeake, and ſpeake faire,Note. and meane ill, that is wickedneſſe it ſelfe, and ſo wee ſee what thoſe ſinnes are, and the greatneſſe of them.

Now conſider we the ſpeciall meanes, that are to be vſed for the mortifying and putting away of theſe ſinnes,Meanes ſeruing for the mortifying of theſe ſinnes are foure. the ſpeciall meanes are theſe.

Firſt, a ſerious and due conſideration of our owne vilenes and ſin, for many ſtriue againſt anger and wrath, & the 1more they ſtriue, the more they fret, becauſe they look not into their own harts and liues, and they conſider not their own ſins, & none are more violent, paſſionate and fiery againſt others that offend them, then ſuch as are moſt careles in the conſideration of their owne ſins and offences againſt God, for the due conſideration of our owne vilenes and ſins, would coole our heat, & bee a notable meanes to turne the courſe of our anger againſt our ſelues for our ſins & to work in vsus that indignation the Apoſtle commends.1. Cor. 7.11.1 Cor 7:11

The ſecond means is a due conſideration of Gods prouidence, 2that nothing befals vsus but by the prouidence of God, and wee being his children nothing but that which ſhal turne to our good, and ſuch as wrong vsus, are the inſtruments of his good prouidence, for the exerciſe and triall of our patience, and if we be angry with them, ſurely, our anger goes higher, and reacheth vp to God himſelfe, this was Dauids conſideration, 2. Sam. 16.10.11. Shemei curſeth becauſe the Lord hath bidden him to curſe, and this is a notable meanes for the mortifying of the fooliſh paſſion of anger.

The third means is, auoydance of alloccaſions of vnlawfull 3anger, as contentions, and as much as we can keeping p. 898keeping our ſelues from the company of contentious perſons, Pro. 22.24. make no frindſhip with an angry man, neither goe with the furious man, miſtaking and miſconſtruing the words & actions of others, gaming, drunkennes, to whom is ſtrife and quarrelling &c. Proo. 23.29.verſ. 30. euen to them that tarry long at the wine, to them that goe to ſeeke mixt wine.

The fourth meanes, and that moſt effectuall, is daily inuocation of Gods name, frequent and earneſt prayer to the Lord, that hee of his mercy would vouchſafe, by his ſpirit to mortifie that corrupt & violent affection of vniuſt anger, for it is only the ſpirit of God that muſt order and gouern our harts, & keep vsus from raſh and vniuſt anger, & ſo we ſee the chiefe means that are to be vſed for the mortifying of theſe ſins.Moſt men & women are vnmortified in reſpect of the forenamed ſinnes. Now if due triall and examination be made of men & women touching theſe ſins, it is to be feared that the moſt will be found ſuch as are not mortified in reſpect of them, are there not many perſons that are eaſily prouoked to anger at eueryevery trifling occaſion for the mouing of a ſtraw in compariſon? doe not many direct their anger againſt the perſon, & not againſt the ſin, & if they be angry for the offence, is it not only as its an offence to thē ſelus, not as an offence to God? let a ſeruant neglect his duty, or do a thing croſſe & vntowardly wherby he brings damage to his maſter & preſently his maſter or miſtris are angry with him, & mightily inrag'd, & they ſay they are angry for the fault of their ſeruant, but let the ſame ſeruant curſe or ſwear break the ſabboth, & then they are either nothing at all, or very little moued, & that is a plaine euidence they are angry for the offence, as it is an offence to themſelues, & not as it is a ſin againſt God, and is the number ſmall of ſuch as are incenſed with anger, breaking out into curſing, ſwearing, raging, & moſt furious behauior, & are there not many that ſuffer anger to lodge in their harts, yea, do they not couer it for a time, and when opportunity ſerues, ſhew it forth? yea, ſome there be, that nothing will moue to put away their conceiued diſpleaſure, no words, no deeds, no p. 899good ſpoken, or done to them, can ſtir them one iot, they will not ſuffer their malice to be ouercome; ſuch perſons they are worſe then prophane Eſau, Gen. 33.Gen 33wee read that he was ouercome by Iacobs kindeneſſe, and mooued to lay aſide his malice, and wilt thou be worſe then prophane Eſau, a man noted for prophaneneſſe, and ſtanding for a perpetuall record, Heb. 12.16. for a prophane perſon? Then the concluſion will fall heauy on thee; prophane Eſau ſhall riſe vp one day in iudgement againſt thee, and condemne thee: thinke on it thou that art growne olde in thy malice, and wilt not be appeaſed; and let all thoſe that find themſelues guilty of theſe ſins, (Wrath, anger, Eccleſ. 7.11. Two motiues to ſtirre vsus vp to vſe the meanes in mortifying the forenamed ſinnes.Eccl 7:11maliciouſnes) be ſtird vp to a careful vſe of the means that ſerue for the mortifying of them. It is ſaid, That raſh anger resteth in the boſome of fooles. It is an open proclamation of folly; ſuch as are raſhlie angrie, are fooles in print, and that in Gods booke: and conſider we further theſe two things.

Firſt, wrathfull anger, and malice, lying in the heart, no good dutie can be done to God, or men. Iam. 1.19. 1Be ſlow to wrath, ſaith the Apoſtle, and marke his reaſon, verſe 20. The wrath of man doth not accompliſhe the righteouſneſſe of God, as if he had ſaid, in time of wrathful anger thou canſt doe nothing that is good, and pleaſing to God. 1. Tim. 2.8. I will that men pray eueryevery where lifting vppe pure hands without wrath or doubting. The Apoſtle there giues vsus to vnderſtand, that if wrath be harboured in the heart the hands lift vppe in praier are not pure, they are defiled with bloud, as it is, Iſai. 1.15. and our praier is abominable to the Lord: and thus it is in all other parts of Gods worſhip, in our hearing of the Word, in receiuing the Sacraments, &c. We can doe nothing pleaſing to God, and with comfort to our ſelues.

Secondly, conſider that wrathfull anger, and malice, 2makes a man a vaſſaile of Satan; yea, the Deuill chaſeth an heart troubled with wrath to worke many miſchiefes in. We read that Saul was a raging man, and the Lord p. 900ſent an euill ſpirit vponupon him. And the Apoſtle to his exhortation, Epheſ. 4.16. Let not the Sunne goe downe vponupon your wrath, ſubioines, Neither giuegive place to the Deuill. As if he had ſaid, giuegive place to vniuſt anger, ſuffer it to lodge with thee, and then thou giueſt place to the diuell, he becomes thy bedfellow, and thou art his ſlaue; if then wee would not make our ſelues vnfit to doe any good dutie, and vtterlie vnmeet to ſerue God in any acceptable ſort, and if we would bee loath to bring our ſelues in bondage to Satan, let vsus be ſtirred vp to vſe all good meanes, ſeruing to mortifie raſh, vniuſt, anger, firie heat, and malice; Let vsus often meditate on our owne vileneſſe, and ſinnes, and duelie conſider Gods prouidence, that nothing comes vntounto vsus, but by the good prouidence of God, and let vsus auoid all occaſions of vniuſt anger, and pray vntounto God that he would vouchſafe by his good ſpirit to order, and gouerne our hearts, and to keepe them from vniuſt anger, and then, no doubt, in time by Gods bleſſing on thoſe meanes vſed, we ſhall be enabled to mortifie, and to put away from vsus, wrath, anger, and malitiouſneſſe.

Come wee now to ſpeake of ſome generall doctrine offered vntounto vsus from theſe words.

And firſt, in that the firſt motion of the heart deſiring 1reuenge, euen raſh anger is to be mortified, and put away from vsus, we may conclude.

Doctr. 5 That raſh anger is not (as the Papiſts terme it) a veniall ſinne (that is) a ſinne (as ſome of their owne Writers deſcribe veniall) not deſeruing Hell,Raſh anger is not a veniall ſinne, that is veniall in the Popiſh ſenſe. nor binding men to be ſo ſorrie for it, but that it may be forgiuen by knocking the breaſt, going into a Church, ſprinkling of holy water &c. But raſh anger is a ſinne in it ſelfe, and in it owne nature deſeruing eternall death, it is ranged by Chriſt himſelfe, the beſt interpreter of the Lawe, vnderunder the ſixth Commandement, as a breach of it. Matth. 5.21. Yee hauehave heard that it was ſaid to them of old, thou ſhalt not kill, for whoſouer killeth, ſhall bee culpable of iudgement: verſe 22. But p. 901I ſay vntounto you, whoſoeuer is angrie with his brother vnaduiſedly ſhall be culpable of iudgement: therefore it makes ſubiect to the curſe of God, and eternall death, according to that of the Apoſtle, Galat. 3.10. Curſed is eueryevery man that continueth not in al things that are written in the Booke of the Law to doe them.

But the Papiſts thinke they hauehave ſufficient ground for their conceit from that text Mat. 5.22. Object. becauſe our Sauior ſaith onelyonly in the laſt place, Whoſoeuer ſhall ſay foole, ſhall be worthy to hee puniſhed with hell fire. See, ſay the Papiſts, hee ſaith not, he that is angry with his brother vnaduiſedly, is worthy to be puniſhed with Hell fire, but in the laſt place, whoſoeuer ſhall call his brother foole, therefore Hell fire is onelyonly due to him that calles his brother foole, and ſo raſh anger deſerues not euerlaſting damnation.

I anſwere them, Anſw. the purpoſe of Chriſt in that place was not to ſhew that onelyonly the laſt ſinne there mentioned, deſerues eternall damnation, but that eueryevery one of theſe ſinnes deſerues it, beeing a tranſgreſſion of the Law of God, yet in a different degree, that is the purpoſe of Chriſt in that place, to ſhew the different degree of eternall puniſhment due to eueryevery one of thoſe ſinnes, according to the different degrees of the ſinnes, and to this purpoſe he alludes to the formes of iudgement amongſt men, and eſpecially among the Iewes. The naming then of Hell fire, onelyonly in the laſt place, ſhewes not a diuers kinde of puniſhment from the reſt, but a diuers degree, that a greater degree of puniſhment belongs to the laſt ſinne, then to the two former, and ſo that text makes nothing for vpholding the opinion of the Papiſts.

Obſerue we further, that our apoſtle ſpeaking of theſe inward ſinnes, Wrath, Anger, Maliciouſneſſe, hee puts them downe in order, as they goe one beyond another in degree, as

Firſt, raſh anger.

Secondlie, hot and firie anger.

p. 902Thirdly, maliciouſneſſe, inueterate anger, or continuing anger.

Hence onelyonly note we thus much.

Doct. 6 That ſinne creepeth into the heart by ſteps, and by degrees,Sinne creepeth into the heart by ſteps and by degrees. it is the ſubtiltie of Satan to conuey ſinne into the heart by little, and little, he makes not men malicious at the firſt, but by his ſecret vnmarked creeping into their hearts, he conueies into them, happily at the firſt, onelyonly a conceit againſt ſuch a perſon, and a miſliking of him, that miſliking hauing once entred, then hee hath gotten hold, and then he makes them diſpleaſed, and raſhly angrie almoſt with eueryevery thing, ſaid, or done, by the party miſliked; yea ſhortly after to be incenſed with anger, and euen mad againſt the ſame partie, and in the ende, they meditating, and muſing on a conceiued wrong done, or ſuppoſed to be done, hee makes them purpoſe to doe a miſchiefe, yea to take delight in ſo purpoſing, and to thinke it good for them ſo to doe; no doubt, malicious perſons may eaſilie obſerue that their malice hath beene begotten, brought foorth, and growne to ſtrength, by theſe ſteps.

Ʋſe. It is therefore the dutie of eueryevery one of vsus to checke the courſe of Satan at the firſt,Our dutie is to checke the courſe of Satan at the firſt. not to bee of an haſtie ſpirit to be angry, not to ſuffer our ſelues ſuddenly, and on eueryevery occaſion to be ſtird vp to anger, leſt the Deuill get within vsus, and preſſe vsus on to a further degree.

Object. It will be ſaid, anger is a violent affection, and comes on a ſudden, ſo that a man (eſpecially, beeing prouoked by the wrath of others) cannot chooſe, but ſometimes bee moued to wrath againe.

Anſw. To this I anſwer: we are therefore when we are quiet, and out of our angrie moode, often to cal to minde, and to thinke of the meanes that ſerue for the mortifying of that haſtie paſſion, and to adde to them other holy meditations, and if at any time thou be ouercome of anger, yet remember the counſell of the Apoſtle, Epheſ. 4.26. Let not p. 903the Sunne goe downe vponupon your wrath. Let it not lodge with thee, deale in this caſe as a man that hath drunke poyſon, that as hee will vſe meanes preſently to caſt it out, leſt it ſpread into his bowels, and infect all the partes of his bodie: ſo doe not thou ſuffer raſhe anger to reſt in thy boſome, but vſe all good meanes with ſpeede to bee ridde of it; and in this caſe doe as Ionathan did, 1. Sam. 20.24. depart from him, or them, with whom thou art angrie, employ thy ſelfe ſome other way, about ſome thing thou canſt bee moſt earneſt, and thou ſhalt ſoone ceaſe to bee angrie.

Now follow the outward ſinnes heere reckoned vp.

Curſed ſpeaking.

Filthy ſpeaking, and

Lying.

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

1 I will firſt ſhewe, what is meant heere by Curſed ſpeaking, and the greatneſſe of that ſinne, with ſome application.

2 Secondly, the meanes that are to bee vſed for the mortifying of it.

3 And then, come to ſome generall Doctrine.

Firſt therfore, know that the word here tranſlated (Curſed ſpeaking) ſignifieth blaſphemy, or euil ſpeaking,4 Interpretation. which though it be commonly vnderſtood of ſpeaking euill againſt God; yet it ſignifieth aſwell euill ſpeaking againſt men, we finde the word ſo vſed, 1. Cor. 4.13. We are euill ſpoken off. And ſo is it to be taken in this place as may appeare by the ſinnes ioined with it, both going beefore and following after, beeing all of them againſt men.

Now this euill ſpeaking againſt men,What euill ſpeaking is. may thus bee deſcribed, it is a word, or ſpeech, whereby the name or eſtimation of another is hurt, blemiſhed, or obſcured, or at p. 904leaſt a word or ſpeech, tending to the hurt and blemiſh of another.

Two ſorts of it.And of this euill ſpeaking, there be 2. ſorts.

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

2The other ſort of euill ſpeaking, is in the parties preſence, which is, reuiling, railing, and giuing vile termes to the parties face, though this ſometimes is in the parties abſence, and this is a breach of the ſixth commandement. It is therefore, curſed, or euill ſpeaking againſt men, when men ſpeake any thing that doth hurt, and blemiſh, or tend to the hurt, or blemiſh of the good name of others, one, or more, either ſecretly in the parties abſence, or openly in his preſence to his face, by open railing, reuiling, and hard termes, yet we muſt know that hard termes, may ſometimes bee vſed, and not bee curſed or euill ſpeaking,Note. as when publike perſons, or gouernours vſe them, not in way of defamation, but in way of iuſt reproofe: ſo the Apoſtle cald the Galathians fooliſh, Gal. 3.1. our Sauiour the two diſciples (fooliſh) Luk. 24.25. and Herod, Foxe, Luke 13.32. But hard termes vſed by priuate perſons, ſuch as hauehave no calling to paſſe their iudgement, and cenſure on others for knowne euill, come within compaſſe of curſed and euill ſpeaking.

The greatnes of this ſinne.Now this ſinne of curſed ſpeaking, whether it be in ſecret backbiting, or in open reuiling, or railing, is without queſtion, a very great and greeuous ſinne; for why? it euer iſſueth out of a corrupt heart, it comes out from an heart that is full of gall, and bitterneſſe, euen inueterate p. 905anger, malice, or enuy, that is the root and mother of it, it makes worthy to be puniſhed with hell fire, as our Sauiour hath taught moſt plainely, Math. 5.22. and if wee looke vponupon it in the effects of it towards others, wee ſhall finde it moſt hatefull: for hence it is that this ſinne of curſed ſpeaking is compared to a raſor that cuts moſt ſharply, Pſalm. 52.2. to the thruſting thorow of a ſword, Pro. 12.18 to ſharpe arrowes ſhot by a mighty arme, to Iuniper coales which burne moſt extreamely, and keepe fire very long: Pſalm. 120.4. And indeed, neither raſor, nor ſword, nor arrow, nor fire, piearceth ſo deepe, or wounds ſo incurable, as doth bitter and curſed ſpeaking; for beſides the hurt it doth to a mans good name (whereby ſometimes all his endeauours in his place and calling, are made fruſtrate, or of ſmall effect, it many times ſo prouoketh as no ſmall miſchiefe comes of it, many men being better able to endure any wrong done againſt their perſon, or goods, then againſt their name; yea, the children of God can worſt of all beare reproachfull words, whereby wicked men ſeeke to diſgrace them,Note. and bring contempt on them, becauſe their good name is euer ioyned with Gods glorie, and if their good name bee impeached, they know ſo much is derogated from his glory, and therefore it muſt needs be confeſſed, that curſed ſpeaking (bringing forth ſuch foule, and fearefull effects) is a great and greeuous ſinne.

Now I deſire that this great and foule ſinne may bee thought on,This foule ſin of curſed ſpeaking is too common amongſt men. & that eueryevery one of vsus would learne to auoid it, and put it from vsus; for it is two manifeſt, that euen this ſinne alſo of curſed ſpeaking is amongſt vsus; what more common then tale-bearing, whiſpering, and backbiting? Are there not many whoſe mouthes are full of bitter and venomous ſpeeches? if they be but a little croſſed, their mouthes runne ouer with all manner of railing, and curſed ſpeaking, vttering ſuch termes as are not meete to bee named: ſurely ſuch perſons feare not the ſentence of our p. 906Sauiour, Matth. 5.22. He that cals his brother foole ſhall bee in danger of hell fire. They many times giuegive croſſe termes (as damned rogue, dogges face, and the like,) it ſeemes Hell fire is not hotte enough for ſuch perſons, it muſt bee made hotter: and certainely without Gods great mercy, his curſe ſhall bee doubled on ſuch; yea, and are there not ſome who goe yet further, they breath out curſed ſpeeches againſt others, and load them with vile termes, onelyonly becauſe they feare God, and make conſcience of their waies, euen becauſe they heare the word and reade the Scripture; and doe not many beltch out moſt ſpitefull ſpeeches againſt them, and ſay, a yongue Saint, an old Deuill, you will to heauen quicke, you are full of the ſpirit, the Deuill is within you, with a number of like deuilliſh ſpeaches, fetcht from the bottomles pit of Hell. I take no pleaſure in remembring theſe things, I wiſh they that vſe them tooke as little, and I wiſh alſo that ſinne of curſed ſpeaking, and in that height of it I Iaue ſpoken, were not amongſt men, but it is too euident, it is, a man cannot paſſe the ſtreets, but hee ſhall heare ſuch curſed ſpeeches.

Meanes that ſerue for the putting away of this ſinne are three.And therefore, now let vsus conſider ſome meanes that ſerue for the putting away of this ſin; the ſpeciall meanes ſeruing to that purpoſe are theſe.

Firſt we muſt labour for honeſt, and good hearts, for of 1the aboundance of the heart the mouth ſpeaketh, and (as we hauehave heard) curſed ſpeaking comes from a corrupt heart; wee muſt therefore labour to purge our hearts of malice and enuie, and to that end, thinke on the meanes before ſpecified.

2Secondly, we are to ſet a watch before our mouthes, and to caſt as it were, a bit or bridle vponupon them, and as Iob ſaith (recounting his vprightneſſe) Iob 31.30. Suffer not our mouthes to ſin by wiſhing a curſe vntounto his ſoule, and as Dauid reſolued with himſelfe, Pſalm. 39.1. I thought I will take heede to my waies that I ſinne not with my tongue.

p. 907And the third meanes (which is that wherby theſe two 3become effectuall) is earneſt and hearty praier to God, for he alone it is, that muſt take away euill out of our hearts, and tame the tongue, which as Iames ſaith, 3.8. no man can tame, it is not in the power of man to tame it, we therefore muſt hauehave recourſe to the Lord, and entreat him that hee would purge our hearts, and ſet a watch ouer our mouthes, that wee may, ſpeake to his glory, and the good of men.Two motiues ſtirring vsus vp to a carefull vſe of theſe meanes. And ſo we ſee the ſpeciall meanes that ſerue for the mortifying of this ſinne alſo. Let vsus be ſtirred vp to a carefulll vſe of them, and to that purpoſe conſider we theſe 2. things.

Firſt, all manner of vngodly and curſed ſpeaking, is the 1Diuels language, the tongue that ſo ſpeakes, is ſet on fire of hell, Iam. 3.6. and it is an euidence, that the Diuell bears ſway within, and ſets the tongue a worke.

Secondlie, conſider that if thou reuile the children of 2God, thou reuileſt the ſpirit of God, 1. Peter 4.14. and will the Lord ſuffer himſelfe to bee reuiled in his children? no, no, aſſure thy ſelfe ſuch impietie cannot eſcape his puniſhing hand.

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

I would bee anſwered of thee, Anſw. that thus pleadeſt for thy ſelfe to this queſtion, are they worſe then the Diuell himſelfe, happily thou wilt ſay they are as bad, why yet heare what Iude hath taught thee by the example of Michael: ver. 9. Michael the Archangell, when he ſtroue againſt the Diuell, and diſputed about the bodie of Moſes, durſt not blame him with curſed ſpeaking, but ſayd, the Lord rebuke thee, durſt not Michael reuile the diuell, & wilt thou reuile thy brother? think vponupon it, & take heed what thou doeſt, & for concluſion of this, if we would not make it cleere, both to our ſelues and others, that wee are far from being guided by the ſpirit of Chriſt, and that our hearts are poſſeſſed of the Diuell, and our tongues his inſtruments, if wee would not (happily) p. 908reuile the ſpirit of God, and ſhoot out our arrowes of bitter words againſt heauen, which muſt needs fall on our ſelues and bring downe the vengeance of God vponupon vsus, let vsus in the feare of God, be admoniſhed to auoyd curſed ſpeaking let vsus be ſtirred vp to bee earneſt with the Lord, entreating him to purge our hearts and to tame our tongues, and to bring them into order, that they may ſpeake to his glory, and the good of our brethren, and though wee bee ſmitten with the tongue of others, and reuiled, yet that wee may not returne rebuke for rebuke, but contrariwiſe, bleſſe, knowing that we are thereunto called, that we ſhould bee heires of bleſſing, as the Apoſtle ſaith, 1. Pet. 3.9. that ſo we may hauehave teſtimony and aſſurance to our owne ſoules, that we are heires of heauen, and are within compaſſe of Gods bleſſing, and ſhall be bleſſed of him in this life, and with euerlaſting bleſſing at his right hand in heauen.

Bitterneſſe in writing cannot be iuſtified though it be in defence of Gods cauſe.Now in that this ſinne of curſed ſpeaking is to be mortified, and put away from vsus, beeing a great and greeuous ſinne, it followes by proportion, that curſed writing cannot be iuſtified and defended, and that cannot but bee a great ſinne, if anie man dip his pen in wormewood, and ſuffer it to drop downe gall and bitterneſſe in his writing, yea, though a man write in defence of Gods cauſe, and truth of religion againſt notorious heretickes, though they reuile him by their pens, yet he is to commit the iniurie to God, and not to reuile them again, much leſſe ought anie man to doe it, in defending his owne priuate cauſe by writing.

Doct. 7 We may hence further collect and gather, that if curſed ſpeaking either in ſecret,Curſing and banning of others is a foule and fearefull ſin and ought to be far from all that profeſſe Chriſt. or openly be a great ſinne, and to be put away, then without queſtion, much more is curſing, banning, and imprecation vſed againſt others, a great and greeuous ſinne, if to reuile another, and to giuegive hard reproachfull termes bee a great ſinne, then much greater ſinne is it to vtter ill, wiſhing againſt him, as many graceleſſe perſons doe, as that a vengeance, or miſchiefe p. 909may light vponupon him, that muſt needes bee a moſt greeuous and fearefull ſinne, and ought to bee farre from all that profeſſe Chriſt, and that wee may ſee the ouglines of this ſinne, know that curſing of others is an abuſe, and profanation of an holy ordinance of God? for to curſe is to pray againſt, and prayer ought not to bee vſed eyther to fulfill our luſt on ſuch as offend vsus, or for the hurt of any.

Againe, by curſing men they take on them the office of God, they ſtep vp into Gods chayre of iudgement.

1 For firſt they iudge the party, when they curſe worthy puniſhment.

2 And they determine the puniſhment that ſhal befal him, & wiſh it may light vponupon him

3 And further hee that curſeth another, goes about as much as lies in him to make the Lord partaker with him in his ſinne, for he being offended with the party, in a rage and violent paſſion deſires the Lord to power ſome iudgement vponupon him, and would hauehave the Lord bend down to ſatisfie his reuengefull deſire, which is a fearefull height of impiety.

Deſire of reuenge is wicked, but to vſe God in it, and as much as in thee is, to make him a party, or an executioner of thy rage, ſeeking and wiſhing that hee may curſe and plague where thou wilt, he being all iuſtice, all mercy, and all goodnes it ſelfe. O what an encreaſe, Vſe. and what a meaſure of ſinne is that, thinke on it whoſoeuer thou art, that eyther through weakeneſſe yeelding to the rage of thy vnbridled affections, or through deepe and dead ſecurity haſt thy mouth opened to curſe and ban,Wee are to conſider how fearefull a ſin curſing is and learne to auoid it. (which is a thing too common in the world) yea thinke on it ſeriouſly, that the curſing of others is a taking of Gods name in vaine, and then remember what is the ſtate of ſuch as take Gods name in vaine, euen fearefull and damnable, they ſtand guilty p. 910before the iudgement ſeat of God, and the Lord who onlie doth iuſtifie and acquite his children, hath ſayd, he will not hold and account them guiltleſſe, and if the Lord will not acquite and diſcharge thee from thy ſinne, who then ſhall be able to acquite and free thee from the damnation of hell, let it therefore ſettle and ſinke into thy heart, what a fearefull and horrible ſinne it is to curſe and banne, and learne to auoyd it.

Come wee to the next outwarde ſinne heere named, namely, (filthy ſpeaking) and in handling of this: I will

1 Firſt, ſhew the ſinne it ſelfe, and the greatnes of it, with examination touching the ſame.

2 Secondly, the meanes that ſerue for the mortifying of it.

3 And then deduce ſome further doctrine that will follow vponupon it, that this ſinne is to be put away.

For the firſt of theſe, know wee that this ſinne of filthie ſpeaking may thus be generally conceiued, it is a word or ſpeech vttered that beſeemes not Chriſtian honeſty, when men ſpeake of things that may mooue bluſhing, in groſſe and vnſeemely termes, that in generall is filthy ſpeaking.

What filthy ſpeaking is.But more eſpecially, filthie ſpeaking heere intended and meant, is any obſcene, immodeſt, or vnchaſte worde, or ſpeech, the Apoſtle here meaneth, ſuch vncleane & beaſtly words, as are wont to proceed out of the mouthes of vncleane perſons, and this the Apoſtle cals corrupt or rotten ſpeech, Eph. 4.29. and Eph. 5.4. he reckons vp obſcenity or filthineſſe, among things not to be named, and this is a ſinne againſt the ſeuenth commandement, and the greatneſſe of it may eaſily appear to vsus, thus it is a breach of that commandement, not onelyonly as a fruit of vncleanneſſe in ſuch as vſe it, but alſo is an entiſement, and a prouocation to ſtirre vp others to vncleanneſſe:The greatnes of this ſinne. and hence it is, that the Apoſtle in the place before cited, calles filthie ſpeech, corrupt or rotten ſpeech, comparing it to a corrupt, or rotten fleſh, that not onelyonly ſtinketh, and hath p. 911happilie wormes engendered in it ſelfe, but is poiſonfull and hurtfull to all that come neere it, and hence it is likewiſe, that the mouth (as in regard of all euill ſpeech generallie) ſo of this eſpeciallie is compared to a peruerted mouth, Pro. 4.24. hauing as it were the vpper lip ſtanding where the nether lip ſhould ſtand, and contrariwiſe; yea, hence it is, that the mouth or throat is compared to an open ſepulcher, Rom. 3.13. to an open graue, breathing & ſteeming vp moſt loathſom & filthie ſmels, and certainlie the greatneſſe of this ſinne is notablie expreſſed, in that it is called corrupt ſpeech, for that ſhewes it is extreamly wicked, and ſinfull, the holy Ghoſt commonlie vſeth that manner of ſpeaking, to ſet out the exceeding greatneſſe & foulnes of ſin, as when men before the flood were extreamlie wicked, and their liues ſtained with moſt foule ſinnes, then the holie Ghoſt, Gen. 6.12. ſaith, all fleſh had corrupt his way vponupon the earth, and thus the Lord ſpeakes of his people: Zephaniah 3.7. that they corrupted all, &c. ſignifying that all were exceedingly wicked, therfore filthie ſpeaking being rotten and corrupt ſpeech, we may conclude that it is moſt wicked & abhominable, & this we are to conſider, & think on, it is the faſhion of the world to make ſmall account of this ſin, yea,Reproofe of ſuch as are guilty of this ſinne. wicked perſons oftentimes boaſt of it, and make it the matter of their ſport and merriment, and too many there be, that are delighted in ribald and filthie ſpeaking, yea, they make it their repaſt and recreation, to vtter wanton ſpeeches, to tell filthy tales, and to ſing ſongs and ſonnets, and ballads of louelove, and lightneſſe, and moſt abhominable filthineſſe; yea, I may ſay to manie in this reſpect, as Chriſt ſaid to the Phariſes, in another caſe, Mat. 12.27. euen your children ſhall heerein bee witneſſes against you, may not a man often heare it out of the mouthes of children, euen filthie ſpeeches vttered by the mouthes of children? and that is a plaine euidence, that their Parents, and others with whom they liue cannot waſh their hands, and cleere themſelues of this ſinne, ſince then the hearts p. 912of many will tell them they are guilty of this ſinne, let vsus thinke on it, and conſider the greatneſſe of it, and if wee deſire to bee freed from it, conſider wee the meanes that ſerue to that purpoſe,Meanes ſeruing for the mortification of this ſinne are three. the ſpeciall meanes tending to the mortifying of this ſinne, are in effect the ſame with thoſe, that ſerue for the mortifying of curſed ſpeaking, as,

Firſt, we are to labour for chaſte hearts, that our hearts 1may be chaſte, and purged of all filthy and vncleane luſts, if the heart be vncleane the tongue will be filthie, as a ſtinking breath argues rotten lungs and filthie inwards,Note. ſo filthie rotten ſpeech diſcouers a corrupt, and rotten heart, it is but a vaine ſpeech of ſome, who ſay, though my ſpeech be filthie, yet my heart is cleane, we muſt therefore labour by an holy feare of God, by ſound and true delight in his word, and by other good meanes ro purge the heart of filthie luſts.

2The ſecond meanes is, to ſet a watch before our mouths Iob was neuer adulterer, yet made hee couenant with his eies, becauſe he being cleane in heart, would giuegive no occaſion outwardly, ſo muſt we in reſpect of this ſinne.

3The third meanes is alſo praier to God, that he would by his ſpirit purge our harts, and ſo order and gouerne our mouthes, that they may neuer be ſoiled with the dregs of filthie ſpeaking.

Motiues to ſtir vsus vp to a carefull vſe of theſe meanes.Now to ſtirre vsus vp to a carefull vſe of theſe meanes, beſides the greatneſſe of this ſinne (which no doubt is of waight to as many as feare God, to make conſcience of ſo great a ſinne) conſider we what our Sauiour ſaith, Matth. 12.36. that of eueryevery idle word that men ſhall ſpeake, they ſhall giuegive account, at the day of iudgement, (that is) of euerie ſuch word as brings no profit to men, nor honour to God, though it doe not directlie diſhonour God, or hurt men, and if of euerie ſuch word men muſt be accomptable at the day of iudgement, then certainelie much more for filthie wordes, if the triſler, and vaine babler, one that powers out words that bring no profit to himſelfe, nor others, p. 913ſhall not be able to ſtand before the iudge of all the world at the daie of iudgement, where ſhall the filthie ſpeaker, whoſe words hauehave offended God, and as a peſtilent breath hauehave brought much infection, and hurt to men, bee able to appeare: yea, I may ſafely ſpeake, to thee that art a filthie ſpeaker, and doeſt delight in filthie ſpeaking, in the words of Chriſt himſelfe, Matth. 23.33. how wilt thou eſcape the damnation of hell, ſurelie, without Gods vnſpeakable merciemercy thou ſhalt not eſcape it, therefore thinke on thy ſinne, and make no tuſh at it, but now while thou haſt time be humbled for that which is paſt, and be ſtirred vp in the feare of God, to vſe all good meanes that heereafter thou mayeſt be enabled through Gods bleſſing, vponupon the meanes to put away from thee all immodeſt, rotten, and filthie ſpeaking.

Now in that this ſinne of filthie ſpeaking, or the ſpeaking Doct. 1 of filthineſſe is a great ſin,The acting of filthineſſe as ſtage-players doe, is a moſt fearefull ſinne. we may hence gather without queſtion, the acting of filthineſſe is much more a ſin, if to ſpeake filthily bee a great ſinne, then doubtleſſe, farre greater ſinne is it to acte filthineſſe, to repreſent and ſet it out, not onelie by ſpeech, but by geſture, and by conueyances and deuices, as ſtage-plaies doe, for what are ſtage-plaies, but repreſentations of the vices, and filthie ſinnes of men in the world by ſpeech and geſture? Vſe. and therefore much are they to bee condemned,Reproofe of them who make their children ſtage-players. who make or tend to make their children ſtage-plaiers, yea know it, that to make thy childe a ſtage-plaier, is to dedicate him to the Diuell, and to make him his inſtrument, and touching this, I will ſay no more then an ancient Diuine ſaith, plaiers behauiour polluteth all things, and of plaies he ſaith, they are the feaſts of Satan, and the inuentions of the Diuell.

Come wee to the laſt wordes of this verſe, (out of your mouths) thogh theſe words may be referred both to curſed ſpeaking, and to filthie ſpeaking, yet (as I take it) they hauehave ſpeciall relation to the latter of theſe, and therefore we find them added by the Apoſtle, Epheſ. 4.29. Let no corrupt p. 914communication proceed out of your mouth, the point hence offered is this.

Doct. 9 That if filthineſſe be conceiued in the heart, yet wee are not to ſuffer it to breake out of our mouthes,Though the heart conceiue filthines yet the mouth muſt not vtter it. we are indeed as much as is poſſible to keepe our hearts free from all vncleane conceits, but if they bee caſt in by Satan, or ariſe from our owne corruption, wee are not to vtter them with our mouthes in the hearing of others.

Reaſon. The reaſon is plaine, it is a further degree of ſinne, to thinke ill is a ſinne, Ʋſe. but to vtter that conceiued ill, is a further degree of ſinne,Reproofe of them who ſuffer their mouthes to vtter what filthineſſe ſoeuer they conceiue in their mindes. much therfore are they to blame, who belch out what filthineſſe ſoeuer comes in their minde, and being told of it, plead for themſelues, and ſay, I am a plain fellow, I am no hypocrite, I cannot diſſemble, I muſt needs ſpeake what I thinke, as if a man were an hypocrite that yeelds obedience to the word of God, what wilt thou anſwer, when this iniunction, of the Apoſtle (put away filthy ſpeaking out of your mouthes) ſhall bee laid before thee at the daie of iudgement, ſurely thou ſhalt then bee ſpeechleſſe, and hauehave nothing to anſwer, thine owne conſcience ſhall then condemn thee, therfore think on it, and remember the hurt that comes by filthy ſpeaking,Note. both to thy ſelfe and others, a filthy word is no ſooner out of the mouth but it ſends a ſtinke backe againe to thine owne heart, and makes it fowler then it was before, and manie times it doth dangerouſly infect others, yea, ſometimes it ſtrikes ſuch a deepe wound into the ſoule of another, as no Phiſitian can heale, but onelie the holie Ghoſt, and no medicine can cure, but the bloud of Ieſus Chriſt, and therefore if filthy conceits ariſe in thine heart, there ſtifle them, ſuffer them not to breake out, and to be vttered by thy mouth, leaſt ſo thou kindle a greater fire of luſt, both in thine own boſome, and in the hearts of others, and withall a greater fire of Gods vengeance, both againſt thy ſelfe and others.