Exposition of Colossians, Sermons · Chapter 3 · Verse 9
VER. 9. Lie not one to another, ſeeing that yee hauehave put off the old man with his workes.
In this verſe our Apoſtle addes the third outward ſinne, that is to be put away (namely) Lying) and then hauing ended his enumeration of the ſinnes that are to bee put away, he goes one to preſſe his exhortation by waight of reaſon in the words following: (Seeing that yee hauehave put off the old man with his workes) I will lay foorth this argument when we come to the handling of thoſe words.
Now touching this ſinne of Lying, I will
1 Firſt, ſhew what it is, and the greatneſſe of it, with examination touching the ſame.
2 And ſecondly, the meanes that are to be vſed for the mortification of it.
3 And then come to ſome generall doctrine.
Firſt therefore, for the ſinne it ſelfe, know wee that a lie is when a man ſpeakes an vntruth wittingly, and willingly,What the ſin of lying is. and with a purpoſe to deceiue; for there be three things that concurre in the making of a lie.
1 Firſt, that the thing ſpoken befalſe,Three things concurring in the making of a lie. and an vntruth, that is the very matter of eueryevery lye.
2 Secondly, that hee that ſpeakes it knowe it to bee falſe, and yet notwithſtanding willingly ſpeakes it.
And heerein, we are to obſerue a difference betweene ſpeaking an vntruth and a lie;A difference betweene ſpeaking an vntruth and a lie. for a man may ſpeake an vntruth, and yet not lie, as when hee ſpeakes that which is falſe, but thinking it to be true, though he erre and be deceiued, yet hee ſpeakes not againſt his knowledge, and ſo he ſpeakes not a lie.
3 And the third thing in making of a lie is, that an vntruth be ſpoken with intention and purpoſe to deceiue.
And theſe three things euer meet together in a lie, and ſo a lie is a voluntary ſpeaking of that a man knowes to be falſe with a minde, and purpoſe to deceiue; yet that wee miſconceiue not this point, know that in ſpeaking ſome things, one word or one thing may bee put for another, and yet no lie,Note. as it is in Metaphors, and other figuratiue ſpeaches; yea ſometimes a thing ſuppoſed, or fained may be vttered, and yet no lie, as it is in the Parables of holy Scripture, as that Iudg. 9.8. of the trees conferring together; and that 2. Sam. 12. propounded by Nathan to Dauid of a rich man that had many ſheepe, and a poore man that had but one, and diuers others, yea ſometimes a man may ſpeake ſomething not contrary, but beſide, or diuers from the truth, and yet not lie, as when parents would inſinuate to their children the hurt and danger of ſome place, as of a ditch or pit, they vſe to tell them there is a Beare, or a Bulbegger to keepe them from that place, and that is a thing ſpoken not contrary, but diuers from the truth, and it is nothing elſe but an expreſſing of a conceiued danger in other termes, in words of terror, and feare, to keepe their children from it, and this may bee done without fault; for a lie is ſpeaking of that is falſe, and contrarie to the truth willingly, and with an intention to deceiue,The greatnes of this ſinne appeares by 4. things. and this is a ſinne againſt the ninth Commandement, and this may eaſilie appeare vntounto vsus to bee a great ſinne.
Firſt, for that the Deuill, the author of euill indifferently, is notwithſtanding particularly cald a liar, and the author, or father of lies, Iohn 8.44. as if in a ſpeciall, and peculiar manner, lying proceeded from the Deuill.
Secondly, lying cannot be a ſinne of ignorance, but of an higher nature, euen of preſumption, he that lyeth ſinns not vponupon meere ignorance (of which nature many other ſinnes are) but againſt his knowledge, and conſequently againſt his conſcience, if his conſcience be not dead, and paſt feeling.
And thirdly, lying is a great ſinne, in that it is not onelyonly hurtfull to men ouertaken, and abuſed by it, but it alſo tends to the vtter ouerthrow of all humane ſocietie, for what comfortable, or profitable ſocietie can men hauehave together, if truth in ſpeaking be baniſhed from it? How ſhall a man know what to looke for, or what to truſt to, or otherwiſe, vnleſſe men ſpeake truth to one another.
And it is further a plaine euidence of the greatneſſe of this ſinne, in that when a man hath told a lie, yet he would not ſeeme to hauehave tolde it, and why ſo? Nature it ſelfe teacheth him that to lie is euill, and a ſinnefull of infamy, yea euen ſwaggerers, and ruffians, ſuch as make no conſcience of any ſinne, yet cannot endure to bee charged with a lie, they hold it ſo odious, that a man that giues them the lie, he muſt for it receiue the ſtabbe; therefore doubtleſſe, the ſinne of lying is moſt odious, and hatefull both of God and men, though but meere naturall men, and yet lying is a common ſinne, and though eueryevery man bee loath to be taken with a lie, yet it is a rare thing to find a man that makes conſcience of a lie: what more common with men in buying, and ſelling,Lying is a common ſin amongſt men and trading together then the ſinne of lying? I feare me the moſt of our hearts will tell vsus, wee hauehave many times this way faulted, hauehave wee not many times ſaid, in ſelling of our commodities it is good, yea very good, and no better to be had for money, when we knew it was nought, and worth little or nothing? Yea, to a lie, hauehave we not ſometimes added an oath? which is moſt fearefull, and who is it almoſt that hath not bidden his ſeruant to lie? as to ſay, ſuch a thing ſtood him in ſo much, when it did not? or that he was not in ſuch a place, when he knew to the contrarie? and what more common with ſeruants then to doe as Gehazi the ſeruant of Eliſha did, 2. King. 5.25. to cloak and ſmoth ouer a fault with a lie, which indeed is to wound themſelues by ſinne, and then to ſeeke to the Deuill for a medicine, no doubt I might yet inſtance in many other particulars, our owne hearts will tell vsus, that amongſt many other ſinnes wee are guilty alſo of this ſinne of lying, and wee cannot cleare our ſelues of ſo foule a ſinne.Two meanes ſeruing for the mortifying of the ſin of lying.
Now the ſpeciall meanes that ſerue for the mortifying of this ſinne, are theſe two.
Friſt, we are to labour to carrie in vsus, not only a conſcience of ſpeaking the truth, but of ſpeaking the truth without guile and without deceite, a conſcience to ſpeake the truth in our hearts, as the Pſalmist ſaith, Pſal. 15.2. that is, in ſincerity, and in vprightneſſe of heart; the Deuill may ſometimes ſpeake the truth,Note. but neuer without guile, hee ſpake the truth to Chriſt, Math 4.6. when he ſaid, He will giuegive his Angels charge ouer thee, and with their hands they ſhall lift thee vp, leſt at any time thou ſhouldſt daſh thy foote againſt a ſtone: but it was guilefully deliuered, a materiall part of the text was ſuppreſſed, and the reſt peruerted, to draw him to preſumption; therefore labour thou to carry in thee, a conſcience of ſpeaking the truth, and that in truth of heart, if thou giuegive ſo much way to thine own corruption, as to ſpeake the truth guilefully, thou wilt in the end not ſticke to vtter flat lies, and palpable vntruthes.
The ſecond meanes is this, thou art to carrie in thee an hatred of lying, not onelyonly in thy ſelfe, but in all others it is made a note of a godlie man, Prou. 13.5. That he hates lying words, as well in others, as he forbeares to ſpeake them himſelfe; if thou fauour lying in others, thou wilt ſoone come to like it in thy ſelfe, and therefore a notable way to keepe it from thee, is to hate it both in thy ſelfe, and in others, and remember to this purpoſe what the holy Ghoſt ſaith. Reuel. 22.15. that not onelyonly ſuch as make lies, but ſuch as louelove them ſhall bee ſhutte out of the heauenlie Ieruſalem.
Motiues ſtirring vsus vp to vſe of theſe meanes.Now to ſtirre vsus vp to a carefull vſe of theſe meanes, and to make conſcience to put away from vsus this ſinne of lying (beſides this, that the reward of a liar is not to bee beleeued when he ſpeakes the truth, common experience ſhewes it, that one being once found in a lie is hardlie after that beleeued) beſides this, conſider wee theſe things.
Firſt, lying is a conformitie with the Deuill, nothing makes men more like to Satan then lying, lying is the deuils mother tongue, and when men lie they are moſt like to him, and it is a marke of the Deuils childe.
Secondly, eueryevery liar in reſpect of his lying is a loathfull perſon, yea abominable in the ſight of God, the Text is plaine: Prou. 6.16.17. Prou. 12.22. The lying lips are an abomination to the Lord.
Laſt of all conſider we among whom liars are rancked and their greeuous puniſhment, Reuel. 21.8. they are reckoned vp with the fearefull, and vnbeleeuing, and the abominable, and murtherers, and whoremongers, and ſorcerers, and Idolaters, and they muſt hauehave their portion with thoſe their companions in the lake that burneth with fire and brimeſtone, if then wee would not make our ſelues moſt like to the Deuill, and be marked for his children, if we would not be odious and abominable in Gods ſight, and if wee would not make our ſelues liable to moſt greeuous puniſhment in the bottomleſſe pit of Hell, with ſuch as are moſt abominable; then let vsus in the feare of God bee humbled for that ſinne of lying that hath beene committed by vsus heretofore, and let vsus euer heereafter bee carefull to auoid it; let vsus carrie in vsus a conſcience to ſpeak the truth, and that in truth of heart without fraud, or guile, and let vsus hate lying, both in our ſelues, and in others, and let our hearts bee taken vp with a feare of God in his holie Commandement that forbids this ſinne of lying.
Come we now to ſuch general doctrine as is offered vntounto vsus from theſe words, (Lie not one to another.)
Firſt, we are to marke that the Apoſtle ſpeakes indefinitely, he ſaith not, vſe not this, or that kinde of lying, but indefinitly, and lie not one to another.
Hence we may conclude.
Doct. 1 That all kind of lying is euill, and to bee auoided, and thus the Apoſtle ſpeakes,All kinde of lying is euill and to be auoided. Epheſ. 4.25. Cast off lying, and ſpeake truth eueryevery man vntounto his neighbour: And for better conceiuing of this concluſion, we muſt know that there are vſually made three kindes of lies.
Lies be of 3. ſorts.1 Firſt, a pernicious lie, which tendeth to the hurt of another, either in his life, or in his goods, or in his good name.
2 Secondly, a pleaſant lie made in merriment and ſport.
3 Thirdly, an officious lie, when one tels a lie to doe another good, as to deliuer him from danger, or the like.
Now there is not any of theſe ſorts of lying, but it is euill, and to be put away from vsus.
Reaſon. And the reaſon is this, eueryevery ſort of lying is in it owne nature euill, and contrarie to the truth, and being euill in it owne nature, no circumſtance, or reſpect whatſoeuer can make it good; a lie cannot be made good, though it hauehave reſpect to the ſauing of a mans life: a man may not lie for the ſauing of his life or the life of an other,Note no more then hee may commit adulterie, or doe any act that is ſimply euill for the ſame purpoſe; no ſurely, a man is not to lie, for the gaining of another mans ſoule; though a Captaiue vnderunder the Turke, not yet wonne to the faith, might be deliuered by a lie, yet in this caſe a man is not to lie to ſet him at libertie: the rule of the Apoſtle Rom. 3.8. ſtands firme, euill (that is) that which in it owne nature is euill, may neuer be done, what good ſoeuer may come on it.
Object. Now ſome obiections are to be anſwered that are made againſt this doctrine, as,
Firſt, it may be ſaid, that actions or ſpeeches are to bee eſteemed good, or euill in reſpect of their ends, as that is a good action, or ſpeech that tends to a good end; and on the contrarie, that is a bad action, or ſpeech that tends to a bad end, and therefore ſome lie, as (namely) an officious lie made for a good ende, may be vſed.
Anſwer, indeed actions, or ſpeeches ciuill, Anſw. and indifferent are to bee eſteemed good, or euill in reſpect of their ends, but not any action or ſpeech in it owne nature good, or euill, not any action or ſpeech commanded, or forbidden in the morall Law of God, and ſo no lie can bee made good, in reſpect of a good ende, being euill in it owne nature, and forbidden in the Lawe of God. It is a good ſpeech of Auguſtine to this purpoſe, ſaith hee, there is no fact ſo ill, but may be defended, if it bee conſidered not in it owne nature, but onelyonly in the ende to which it ſometimes tendeth; that which is moſt ill may ſometimes hauehave reſpect to a good end, but the ende makes not that good which is ill in it ſelfe.
Some may further ſay, of two euils the leſſe is to bee Obiect. 2 choſen, now it may ſo fall out that a lie may be a leſſe euil then that which will follow on the telling of it: for example, a man by telling truth, may happily diſcouer an innocent man that lies hid from another that ſeeks his life, and intends to kill him, and ſo hee may become a meanes of his murther, whereas if he ſhould lie, and ſay he knows not where he is, hee might hinder the one from murdering, and the other from being murthered, and therefore it ſeemes a lie in ſuch a caſe may be admitted.
Anſwer, Anſwer. that rule of two euils the leſſe is to be choſen, is to be vnderſtood of ſuch euils as are puniſhments, or inconueniences, not of ſuch euils as are ſinnes, no euill of ſinne is to be admitted at all, neither will it ſtand good in the ſight of God to eſcape a greater ſinne by doing a leſſe, there is no ſuch neceſſitie that a man ſhould commit ſin, hee ought rather to chooſe to die then to ſinne, that fact of Lot which was of this nature, Gen. 19.8 in offering his two daughters to be abuſed by the filthy Sodomites, though it were for the auoiding of a greater euill, yet it cannot be iuſtified, and in the example propounded, a man may auoide both lying, and the diſcouering of him that lies hid, for he may either be ſilent, or ſay he knowes where he is, but hee will not diſcouer him, and this he is rather to doe then to lie, or to diſcouer him, though hee doe thereby expoſe himſelfe to danger through the rage of him that Obiect. 3 purſues his innocent brother.
It is further obiected, we read that many holy men in Scripture hauehave lied, as Abraham, Iacob, and many others, Anſw. and therefore a man may ſometimes lie.
Anſwer, thoſe lies of holy men are recorded in Scripture, not for approbation, and for our imitation that wee ſhould doe the like, but as their falles and infirmities, and that their faults, and ſlidings muſt bee warnings to vsus: as Auguſtine ſaith, the fall of the ſtronger muſt be a warning Obiect. 4 to the weaker.
Oh, but the Midwiues of Aegypt ſaued the male children aliue, Exod. 1.19. and Rahab ſaued the ſpies, Ioſh. 2.5. by lying, Anſw. and they are commended for ſo doing.
Anſwer, againe, the things that they did are commended, not their manner of doing them, that which they did was a fruit of faith, and of the feare of God, but they failed in the manner of doing it, and their lying is not approued, that was their ſinne.
Obiect. 5 Happilie ſome may further ſay, how can faith, and the feare of God, and a manifeſt ſinne, ſtand together.
Anſw. Anſwer, faith, and the true feare of God, and a continuance in any knowne ſinne cannot ſtand together, but faith, and the feare of God, and a manifeſt ſinne of frailtie may well ſtand together:Wicked ſhifts of Papiſts to defend or to extenuate the ſinne of lying. it remaines then ſtill a truth, that all kind of lying is euill, and to bee put away from vsus. I might bend the force of this doctrine againſt our aduerſaries the Papiſts, who teach, that eueryevery kind of lie vſed in an oath is mortall ſinne, but out of an oath, they ſay, a pernicious lie onelyonly is mortall, and the officious, and ieſting lie, are veniall ſinnes, that is, as they ſay, ſinnes beſides the Law of God, and not contrarie to it, and eſpecially I might ſtand heere to ſhew the wickedneſſe of that new tricke of Equiuocation, whereby the Ieſuites thinke it lawfull to delude our Magiſtrates beeing examined by them, with their ambiguous, & indeed lying anſwer,The like ſhift of the Familiſts. and ſuch a tricke alſo that vnreaſonable ſect of the familie of louelove hath taken vp, they vſe ſo to winde away with obſcure and intricate termes when they are examined, that their hereſie can hardly be found out by their confeſſion, but I leaue the further confutation of them to others that hauehave done it to very good purpoſe, and conſider wee, that no kinde of lying can be defended, Ʋſe. no though it might be for the ſauing of a mans life, and therefore without queſtion,Reproofe of ſuch as vſe lying for their owne aduantage. that kinde of lie hath no excuſe or defence, which is too common in the world, when men lie for their owne profit, and for their owne aduantage and gaine, men commonly thinke that that gaine is ſweet, and comes eaſily in, that is gotten by lying, but alas, what ſweetneſſe, or what comfort can there bee in that gaine that brings Gods curſe with it, will thy gain (if it were) the gaining of the whole world, be able to counteruaile the high diſpleaſure of God, or the loſſe of his fauor, together with the forfeiting of thine own ſaluation? Oh thinke on it, and learne to make conſcience of lying, though thereby thou mighteſt gaine neuer ſo much, yea, if the caſe ſo ſtand, that thou muſt either lie or loſe thy life, rather ſuffer thy life to be taken from thee, and that by moſt cruell torments, then to lie, and ſo ſinne againſt God: for what will it profit thee to prolong thy temporall life heere, and heereafter to loſe life eternall, and to hazard the ſtate of thy ſoule for euer? it is an excellent ſpeech of Auguſtine (ſaith hee) thou wilt make a lie, leaſt thou ſhouldeſt die, thou both lieſt and dieſt too, for while thou wouldeſt ſhunne one kinde of death which thou mayſt deferre, but canſt not take away; thou falleſt into two, firſt, dying in thy ſoule, and then afterward in thy bodie, and certainely ſo it is, therefore thinke on it, and conſider it.
Obſerue we in the next place, that our Apoſtle ſaith not barely (lie not) put away lying, but hee addes further (lie not one to another) and it is as if he had ſayd, howſoeuer others are deceitfull in their words one to another, yet in any caſe doe not you beleeuing Coloſſians vſe deceit, and lying one to another, from this amplification, we may further gather thus much.
Doct. 2 That for one Chriſtian to lie to another, is moſt odious, for beleeuers and profeſſours of the ſame faith,It is moſt odious for one Chriſtian to lie to another. to lie one to another, that is a great and greeuous ſinne, and that this is the purpoſe of the Apoſtle, to teach this poynt by this addition, is cleare by his exhortation, Epheſ. 4.25. where hee ſaith, caſt off lying, and doth not onelyonly amplifie that by the contrary, ſpeake eueryevery man truth, but hee addes further, that heere though he doth indifferent terms, vntounto his neighbour, and this we find added by the Lord himſelfe, ſpeaking by his Prophet, Zecha. 8.16. Theſe are the things that ye ſhall doe, ſpeake yee the truth, not onelyonly ſpeake ye the truth, but ſpeake yee eueryevery man the truth vntounto his neighbour, it is then a cleare point, that it is a great and greeuous ſinne, for one Chriſtian, and for one beleeuer to lie to another.
Queſt. 2 Now heere two queſtions offer themſelues to bee diſcuſſed.
The firſt is this, whether it be lawfull to lie to an Infidell, or to one not profeſſing the ſame truth with vsus.
Anſwer. Anſwer, no, it is not lawfull, it is not any reſpect either of perſon or profeſſion that can qualifie a lie to make it lawfull.
Object. Some obiect and ſay, that the Apoſtle in that place, Epheſ. 4.25. vſeth this reaſon, why we ſhould caſt off lying, becauſe wee are members one of another now (ſay they) Infidelles, and ſuch as are of different religion from vsus, are not members with vsus of the ſame bodie, therefore it ſeemes, that to them wee may lawfully vſe deceite and lying.
Anſwer, Anſw. that reaſon of the Apoſtle muſt be conceiued as proper to beleeuers & profeſſors of the Goſpell, as binding them more ſtrictly to ſpeake truth one to another, but it will not follow that heereby they hauehave liberty to lie to others, no, to lie is euill, and ſinfull to whomſoeuer it bee, but to lie to our brethren, profeſſours of the ſame trueth, with vsus, being members of the ſame bodie, is more greeuous then to lie to others, that is the meaning of the Apoſtle, and ſo his wordes make nothing for defence of lying to Infidelles, and to ſuch as differ from vsus in religion.
The ſecond queſtion is this, whether it be lawfull ſometimes to ſuppreſſe the truth in part, and to conceale part of the truth one from another.
To this I anſwer, it is not onelyonly lawfull, Anſw. but ſometimes expedient to conceale part of the truth one from another; ſo as it be without fraud or deceit, it is neuer lawfull to lie one to another, becauſe that is a negatiue commandement and binds at all times, and to all times, but the other, ſpeak the truth one to another, is an affirmatiue commandement, and bindes indeede at all times, but not to all times, it may bee lawfull and expedient ſometimes to conceale part of the truth one from another, as ſometimes charity requires that wee couer a multitude of ſinnes, 1 Pet. 4.8. and the ſinnes we our ſelues hauehave committed in ſecret, it is lawfull and expedient to conceale one from another, and not to reueale them, vnleſſe it bee at ſuch times as they lie heauie on our conſciences, and to ſuch as may miniſter councell, eaſe and comfort vntounto vsus, otherwiſe it is lawfull to conceale them from others, becauſe no man ought to bring infamie vponupon himſelfe, that is a greater ſinne, then to bring infamie on others,Note as any crime a man commits againſt himſelfe is more hainous then the ſame crime againſt another. Many other particular caſes I might lay downe wherein it is lawful, and expedient to ſuppreſſe and conceale the truth in part one from another.
But let this ſuffice for anſwere to theſe two queſtions.
Vſe. Now for vſe of this doctrine deliuered, is it ſo, that for Chriſtians, beleeuers and profeſſours of the ſame truth, to lie one to another is a great ſinne,We that profeſſe our ſelues Chriſtians ought to be farre from vſing deceit and lying one to another. then farre be it from eueryevery one of vsus to vſe deceit and lying one to another, we hold our ſelues to be true beleeuers, and we make profeſſion of the ſame faith, and ſhall we be found deceitfull, and liers one to another? ſurely then we diſhonour our profeſſion, yea, we make it more then manifeſt, that wee hauehave no fellowſhip with God the father of truth, nor with Chriſt his ſonne, who is trueth, nor with the holy Ghoſt, who is the Spirit of truth, remember we the Apoſtles reaſon, caſt off lying, for yee are members one of another, true beleeuers are members of that bodie whereof Chriſt is the head who is trueth it ſelfe, and in whoſe mouth no deceit was found, Iſa. 52.9. it is therefore monſtrous to bee found liers vnderunder ſuch an head, and is it leſſe then monſtrous, and dangerous too for one member of the bodie to deceiue another? certainely no, if the eye ſhould deceiue the foote would it not goe wrong both with it ſelfe, and with the whole bodie? and ſo is it in the myſticall bodie of Chriſt, if one member lie to another, and deceiue another.
Let vsus then remember that wee are members one of anther, and therefore ought to louelove as the members of one body, and if there be true louelove in vsus, we cannot lie, nor deceiue one another.
Come we now to that which followeth in this verſe (ſeeing that ye hauehave put off the old man with his workes.
Our Apoſtle hauing ended his enumeration of the ſins that are to be put away, in theſe words he goes on to preſſe his former exhortation, tending to mortification, and hee doth heere further vrge the beleeuing Coloſſians to mortifie, and to put away cleane out of ſight the ſinnes before named, by an argument taken from their regeneration, begunne, that ſeeing regeneration, was begunne in them, they ſhould goe on in the ſame, and mortifie and put away their ſinnes.
Now this regeneration begunne is layd forth by the Apoſtle in the parts of it, which are two.
The firſt he cals a putting off the old man layd downe in this verſe.
The ſecond, a putting on of the new, ver. 10. which putting on of the new man, is further deſcribed in the words following to the end of verſe 11.
Come we to the words of this verſe, wherein is expreſſed the firſt part of regeneration or ſanctification (ſeeing that ye hauehave put off) the originall worde is foreign hauing put off, ſignifying that the beleeuing Coloſſians,Interpretation. had already begunne to put off the olde man, and this phraſe or forme of ſpeech (put off) is metaphoricall, it is borrowed from vncloathing the bodie, from ſtripping off the apparell, to ſignifie the manner of putting away, and aboliſhing of the olde man, that it is after the manner of putting off apparell, and by the olde man in this place, wee are to vnderſtand the corruption of nature deriued from our firſt Parents, which all of vsus hauehave drawen from Adam, by naturall generation, it is vſuall in Scripture to ſet out this corruption vnderunder the name of the olde man, ſo calling it by the name of man, becauſe it reacheth as farre as any power of part, as anie facultie or ability of the ſoule or body of man, and then giuing to it, that Epithite (olde) becauſe it is as olde euen as Adam himſelfe ſince his fall, and ſucked out off his loines, and becauſe it is in vsus before the newe man, wee hauehave it in vsus from our conception and birth, wee receiue the new man afterward from Chriſt (with his workes) that is, with manifolde actuall tranſgreſſions proceeding from that corruption both in heart and life, thus then briefely conceiue theſe words.
Seeing that ye hauehave already begun to put away and to aboliſh the corruption of nature, ſpread ouer all the powers of your ſoules, and parts of your bodies, deriued from the loines of your firſt Parents by naturall generation, with manifold actuall tranſgreſſions, iſſuing and proceeding from them.
Queſt. 2 I thinke it meet heere to anſwer two queſtions.
The firſt is this, it may be demanded when the Coloſſians begunne to put away the corruption of nature.
Anſw. Anſwer, euen when they firſt beleeued in Chriſt, for ſo it is with all true beleeuers, ſo ſoone as they begin by faith to be vnited to Chriſt, and to applie to themſelues Chriſt crucified, they are partakers of that power of Chriſt, that ſuſtained Chriſt on the croſſe, euen the power of his Spirit, and that is effectuall to aboliſh ſinne in them daily.
Queſt. 2 The ſecond queſtion is, how farre foorth the beleeuing Coloſſians, had aboliſhed the corruption of nature.
Anſw. Anſwer, though by the effectuall power of the ſpirit, they had aboliſhed that corruption in all the powers of their ſoules, yet not wholly, but ſo as there was a remainder of it in all and eueryevery facultie, and power of their foules which continued in them till death, though not imputed vntounto them, theſe two things well conceiued helpe much to the true vnderſtanding of the text.
Now firſt obſerue wee the argument heere vſed by the Apoſtle, he brings an argument from regeneration, or ſanctification, begunne to vrge the beleeuing Coloſſians to put away wrath, anger maliciouſneſſe, and other ſinnes before reckned vp, that ſeeing they had already begunne to put away the corruption of nature with the fruits of it, they ſhould ſtill goe on: hence wee are plainely taught thus much.
Doct. 3 That ſanctification, or regeneration begunne, muſt be continued,Sanctification or regeneration begunne muſt be continued. if the worke of regeneration be once begun in vsus, we muſt labor to continue it, and daily more and more to be purged from ſinne, and daily more and more to bee ſanctified, yea, to feel the power of the ſpirit daily ſubduing pride, ſelfe-louelove, vaine-glorie, enuy, couetouſneſſe, with a number of ſuch like euill affections, that are deepely rooted in our nature, it is the exhortation of the Apoſtle, 2. Corinth. 7.1. that wee cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, and grow vp vntounto full holineſſe, in the feare of God: it is a point no doubt well knowen to vsus in ſpeculation, that we are to goe on from one degree of ſanctification to another, from one meaſure of grace to another, and therefore I forbeare to enlarge the point.
Yet we hauehave need to bee put in minde of it, Vſe. and to bee ſtirred vp to the practiſe of it, to that end conſider we thus much, that if grace grow not in vsus,Motiues ſtirring vsus vp to finde grace growing in vsus and if wee goe not on from one meaſure of grace to another, certainely grace is not yet truely wrought in vsus.
Againe, howſoeuer the gift of regeneration, the Spirit of grace can neuer be vtterly extinguiſhed and loſt, yet wee falling away from the meaſure of grace receiued, wee therewith loſe the comfort of that grace, and the feeling of that ioy wee were wont to finde in the ſame, and wee cannot recouer it without much ſorrowe and griefe of heart. Let vsus therefore remember the exhortation of the holy Ghoſt. Reuel. 22.11. he that is holy, let him bee more holy, let vsus not content our ſelues, with the beginnings of grace and holineſſe, but labour to goe on in holineſſe, expreſſing the ſame in theſe words, the Lord hath prepared for vsus to walke in, it will be a comfort to vsus in this life, and through Gods mercy it ſhall bee rewarded with eternall glory in the life to come.
Come we to the words themſelues, and therein firſt obſerue that phraſe and forme of ſpeech (put off) wherein the Apoſtle ſets downe the manner of aboliſhing the corruption of nature, that it is after the manner of vncloathing the body, wee had the ſame forme of ſpeech, chap. 2.11. whence wee noted that the corruption of nature is not a ſubſtantiall thing as ſome hauehave imagined, nor a corruption of the ſubſtance of the ſoule, for then could not the ſoule be immortall, nor Chriſt hauehave taken mans nature without ſinne, but it is a corruption cleaning to the faculties, powers, and affections of the ſoule, and ſuch as may be ſtripped off by the powerfull worke of the ſpirit of God, this was manifeſted, and vſe made of it, only heere take notice of one thing further from this manner of ſpeaking, in that the corruption of nature, is as a garment in wrapping the ſoule as the apparell doth the body.
Doct. 4 We are giuen to vnderſtand that men vnregenerate, and as yet in their naturall corruption,Vnregenerate perſons are moſt odious and filthy in the ſight of God. are moſt odious and filthie perſons in the ſight of God, they appeare before him, in the veſture of filthineſſe and corruption, vnregenerate perſons though their bodyes bee clad in ſilkes and veluets, and cloth of golde, yet in their ſoules, there is nothing to bee ſeene but moſt loathfull filthineſſe, they are ſuch as the Lord ſpeakes of, Ezechiel, 16.6. polluted in their owne blood, and no Lazer, though as full of ſores as Iob 2.7. from the ſoule of his foot, to the crowne of his head, is as loathſome in mans ſight, as an vnregenerate perſon is, in reſpect of this naturall corruption in the ſight of God, for in regard of that, the Lord cannot looke on him but bee offended, it carries in it a guiltineſſe of Gods wrath as the Apoſtle ſayth, Epheſ. 2.5. vnregenerate perſons are children of wrath, they hauehave in them the image and ſtamp of Satan, ſo as the Lord cannot beholde them but in wrath in regard of their corruption.
Vſe. And this ought to ſtirre vsus vppe to conſider, and to examine in what ſtate wee ſtand,A ground of examination & triall of our ſelues in reſpect of the co…ruption of nature. whether yet our ſoules be clothed in the lether coate of Adam, as Luther ſpeakes, in the leprous and mortall garment of naturall corruption, or no, if our ſoules be yet clad in the filthy rags of nature, certainely, in reſpect of that, wee are moſt odious in the ſight of God, howſoeuer our bodies are tricked and trimmed, yet wee carrie about the ſtampe of Gods wrath in our ſoules, and as at all times, this is to bee thought on, ſo eſpecially when wee come moſt neere to the preſence of God, as it were into his chamber of preſence, as we doe when we come to the publike worſhip of God, then we come within compaſſe of the beautie of his face, Pſalm. 27.4. Euen before the bright ſhining face of the Lord, ſhining in his ordinances. If we were to come into the preſence of an earthly Prince, or ſome great man, we would doe as Ioſeph did, Gen. 41.14. when hee was to goe before Pharoh, put of our old cloathes; we know wee are carefull to lay aſide our old apparell, when we come into the publike aſſembly on the Sabbath day, and not to come in our old cloathes; and ſhal we be ſo carefull in reſpect of the cloathing of our bodies, and bee altogether careleſſe in reſpect of the veſture of our ſoules? Shall wee approach neere the glorious preſence of God in our olde rotten ragges of nature? In our naturall blindneſſe of minde, and hardneſſe of heatt? Wee may doe ſo for a time, but certainely at length the Lord will finde vsus out, and ſay to vsus as it is. Matth. 22.12. Friend, how cameſt thou in hither, and haſt not on a wedding garment. How waſt thou ſo bold to come in hither, ſo neere my glorious preſence in thy filthy ragges? And we ſhall then be ſpeachleſſe, and not hauehave a word to anſwer, and we ſhall heare that heauy doome, Binde him hand and foote, take him away, caſt him into vtter darkeneſſe, for aſſuredly the Lord will be glorified in all that come neere him, Leuit. 10.3. either to their good, and comfort which thou canſt not looke for comming in thy corruption, and ſinnes, or in their confuſion; therefore remember that thou labour by all good meanes to clenſe thine heart, and to ſanctifie thy ſoule, and as much as poſſibly thou canſt to put off the corruption, and filthineſſe of it, when thou commeſt to compaſſe Gods altar, and to appeare before him in the publike aſſembly.
In the next place, obſerue we, the Apoſtle ſets downe the corruption of nature vnderunder the name of the old man, & ſo he cals it in other places: now hence I might ſtand to ſhew the extention, and greatneſſe of the corruption of nature, that it is extended and ſpread ouer all the powers of the ſoule, and all the parts and members of the bodie, and therefore cald the old man, ſignifying that a naturall man is nothing elſe, but as a man compounded of corruption, and that the corruption of nature is no light, and ſuperficiall thing: but of theſe things we hauehave ſpoken, Cap. 2.11. OnelyOnly one thing further I will hence obſerue, and that is this.
In that the corruption of nature is expreſſed vnderunder the name of the old man, we are giuen to know,
Doct. 4 That it is not in vsus as a babe, it is no tender weak thing, as a little ſuckling,The corruption of nature is not in vsus as a babe, or as a tender weak thing, but it is ſtrong and powerfull in vsus. but it is tough, and ſtrong as a man growne in yeeres, yea it is ſtrong and powerfull, euen in babes, and ſucklings, ſuch as yet hang at their mothers breſt, though it ſhew not foorth the ſtrength of it till afterward, and when it comes to exerciſe the force, it ſhewes it felfe no feeble and weake thing, but of exceeding great ſtrength, carrying to ſin with a violent courſe, as any occaſion is offered; yea if it be not reſtrained it carrieth to extreame outrage in ſinne, and hence it is called the Law of ſinne, Rom. 7.23. becauſe as a Lawe it doth exerciſe power ouer all the powers of the ſoule, and parts of the body; yea originall corruption is ſo ſtrong in vsus by nature that it takes occaſion by that which ſhould be a meanes to cure it, to breake out, and to ſhew it ſelfe more violent, as the Apoſtle ſhewes in his owne example Rom. 7.8.13.
Ʋſe. Now then, this being ſo, that the corruption of nature is in vsus at the firſt, as tough, and ſtrong as an olde man, let vsus take heede wee ſuffer it not to growe to a greater ſtrength in vsus,We muſt take heede we ſuffer not our corruption to grow to a greater ſtrength. for then a thouſand to one wee ſhall neuer be able to ouercome it, and this we doe if wee ſuffer it to continue in full ſtrength not abated by mortification, if thou vſe not the meanes to put off thy naturall blindneſſe of minde, but ſtill continue in it, thy minde will become more vncapable of any good inſtruction: Doe not many aged perſons finde this in themſelues? Doe they not find ſuch a dulneſſe of minde in them, that they ſometimes vtter it in plaine termes, and ſay, they are too old to learne, as much as to ſay, they are too olde to bee good, their blindneſſe is become inuincible; and is it not ſo in the naturall hardneſſe of the heart? Is not that much increaſed by continuance in the ſame, by the ſuggeſtion of Satan, by ill counſell, ill company, by cuſtome of ſinne, and by the iuſt iudgement of God; ſo as the meanes of mollifying the word, and iudgements of God, become meanes of further hardening? Too lamentable experience ſhewes this to be true, and therefore betimes grapple with that old man, thine owne corruption, and with ſpeed vſe the meanes that ſerue for the mortification of it; labour to beleeue in Chriſt crucified, apply to thy ſoule the word of God, the ſword of the Spirit, for the cutting downe of that corruption, if thou ſuffer it to continue in thee, thou ioineſt hands with the Deuill, and takeſt part with thine own corruption, thy greateſt enemies, and doſt fortifie them againſt thy ſelfe, a thouſand to one, to the vtter ouerthrow of thine owne ſoule.
We finde heere further added that the beleeuing Coloſſians had begunne to put off, together with the olde man, his workes, (that is) their manifold actuall ſinnes iſſuing out from their naturall corruption.
Now in that actuall ſinnes are called (Workes) occaſion is offered to examine, whether actual ſinne hauehave a poſitiue nature and being, or no? But that point is more fit for the Schooles, onelyonly know we thus much, that actuall ſinne hath not a being as a creature, as a thing created of God, but onelyonly as all other actions of men, or Angels, which hauehave their being in the doing, and ceaſe with the ende of doing, and are no creatures.
Againe, in that the Apoſtle cals actuall ſinnes, (workes of the old man) occaſion is giuen to ſhew, that actuall ſinne is a worke not proceeding from God as it is euill, but from our owne corruption, and from the Deuill, and therefore it is heere cald a worke of the old man, and in other places, the worke of the Deuill; indeed in actuall ſinne the motion of the body or ſoule is from God, for in him we liue, moue, and hauehave our being, but the euilneſſe of that motion, by diſpoſing, and applying of it otherwiſe then wee ought, is from the corruption that is in vsus, ſtird vp by the Deuill, I will not further ſtand vponupon theſe points.
Wee are to marke that the Apoſtle doth conioine the putting off the old man, and the putting off of his works, and hence we may raiſe this concluſion.
Doct. 5 That the putting off the old man, and the putting off of his workes euer goe together,The aboliſhment of the corruption of nature, and of the fruits of it, euer goe together. the aboliſhment of the corruption of nature, and the aboliſhment of the fruits of that corruption (namely) actuall ſinnes iſſuing out from thence are vndeuided companions, they euer go together, Epheſ. 4.22. Yea, looke in what meaſure the corruption of nature is aboliſhed, and put away, and without doubt the fruits of it are in like meaſure aboliſhed. Hence it is, that the aboliſhing of the corruption of nature, is cald a crucifying of the fleſh with the ſinfull affections and luſts, Gal. 5.24. and a crucifying of the old man, and a deſtruction of the body of ſinne, together with a not ſeruing of ſinne, and not giuing the members as inſtruments vntounto ſinne, Rom. 6.6.13. And hence it is, that true beleeuers are ſaid to be dead to ſinne, the corruption of nature beeing as it were dead in them, and not bringing foorth the actions of ſin, as it did when it was aliue, and in full force, and ſtrength in them.
Vſe. And this may ſerue as a ground of triall to eueryevery one, the corruption of nature it ſelfe is ſecret,Triall whether the corruption of nature be aboliſhed, or no? is by the fruits of it. and hidden, and not ſo eaſily diſcerned, whether it bee aboliſhed, or no? Yet the workes of it are manifeſt, as the Apoſtle ſaith, Gal. 5.19. The works of the fleſh are manifeſt: his meaning is, they are manifeſt, not onelyonly to God, but euen to men that hauehave the light of reaſon, and naturall conſcience; therefore by the workes of it trie thy ſelfe, there is no better warrant to thy conſcience, that the old man is put off, then when thou findeſt his workes ſtripped off, it is a ſure token that the corruption of nature is wounded in thee, and hath receiued a deadly blow, when it breakes not out into thoſe actuall ſinnes it was wont in former times, thou hauing ſtill, ſtrength, abilility, oportunity, and meanes of committing the ſame; yea though thy corruption be ſtill working in thee, as it will bee till death, and ſometimes preuaile in bringing foorth of ſinne; yet it is a ſure argument that it is wounded in thee, when thou goeſt vntowardly, and like a bungler about ſinne, and as the Apoſtle ſaith, Rom. 7.15. Doſt not allow but hate that thou doeſt, but on the contraries, if the workes of the olde man bee found in thee, thoſe manifeſt workes the Apoſtle reckons vp, Gal. 5.19.
Adulterie.
Fornication.
Ʋncleaneneſſe.
Wantonneſſe, &c. or the like, if there be as the Apoſtle heere ſpeakes.
Wrath.
Anger.
Maliciouſneſſe in thy heart.
Curſed ſpeaking.
Filthy ſpeaking.
Lying in thy mouth.
And if thou commit any ſinne with pleaſure, certainelie the old man is yet liuely in thee, and is in full force and ſtrength in thee, and thou art yet in the gall of bitterneſſe, and the band of iniquitie, therefore deceiue not thy ſelfe, remember that the putting off the old man, and the putting off of his workes, euer goe together, put off the one, and put off the other, hold on the workes of the old man, and the old man is not put off, if thy life be defiled with ſin, certainely thy heart is not cleane.