Forty-nine Sermons upon Colossians, Part 3 · Sermon 34
THE THIRTY FOURTH SERMON ON COLOSSIANS.
CHAP. III. VER. V.
Verſe V. Mortifie therefore your members which are upon the earth, fornication, unclearneſs, inordinate appetite, evil concupiſcence, and covetouſneſs which is idolatry.
DEAR Brethren; In all the deſigns of our lives, the End is the principle that moveth us to act, and the rule of our actions. The fair aſpect it gives us, is the thing that inſlameth our hearts, and kindleth in them the deſire of poſſeſſing it; which thereupon awakeneth the powers of our ſouls, and cauſeth each of them to employ what ability and induſtry they have, in the purſuit; the underſtanding, its light to find out, and make a due choice of means, fit to conduct us in it; the will, and affections, and other faculties of our nature, which depend upon them, their motions to get theſe means, and ſet them on work. All this is done, as you know, and experiment it daily, only to attain that End, we have propoſed to our ſelves. The ends which men aim at, are infinitely different, and oftentimes even contrary to one another; and conſequently their courſes very different alſo; as if ſome went Eaſt, and others Weſt; or ſome took their way Southward, and others their march Northward. Yet notwithſtanding ſuch diverſity of intentions, and proſecutions, they are all incited, and led on in the ſelf-ſame manner; there being not one of them, but the deſire of ſome end he loveth, hath ſeized, and ſwayed unto action, and at length induced to take the courſe he ſteers, according to the paſſion he hath for the attainment of it, and the judgement his underſtanding makes of means proper to bring him to it. The end therefore being the firſt ſpring that ſetteth us a going, the principle of our motions, and as it were, the North of our courſe, the guide and meaſure of our actions; You ſee, My Brethren, that it infinitely concerneth us to take it right, and having once taken it, to have it continually before our eyes, for the referring, and addreſſing of all our travails to the ſame. Wherefore our LORD condemns thoſe, as unadviſed, and injudicious perſons, who enterpriſe a deſign without having firſt duly conſidered it; without having ſate down, and taken their counters in hand, and exactly calculated all the coſt; that is, without having maturely, and compoſedly examin'd what the thing is which they deſire, and what abilities they have to compaſs it; as that ridiculous builder, who laid the foundation of a Tower, and was then conſtrained to give over, not having wherewithal to finiſh it. For this reaſon alſo the Maſters of Moral Philoſophy, that they might rightly form their ſcholars to it, have been wont to ſet before their eyes the felicity of man, that is, his End, for the enkindling a love and deſire of it in their hearts, and then they propoſe to them the means that are to be uſed to attain it.
Such is the method that the holy Apoſtle hath followed in this part of his divine diſcourſe which we are explicating to you. He ſhewed us at the entrance, Heaven, and JESUS CHRIST, who reigneth there, ſitting at the right-hand of His Father; together with that life, and immortality, and glory, which He keeps for, and promiſeth to His faithful ones. This is the end we ſhould tend unto. Seek (ſaid He) the things which are in Heaven; and I perſwade my ſelf, there is not a man ſo ſtupid, and ſavage, but an object ſo good, and ſo deſirable, does make impreſſion upon, and poſſeſs with love of it, and a ſecret paſſion to obtain it. Now, though the ſplendor of ſo noble, and ſo ſublime an happineſs, ſhould as ſoon as it appears, put out all that fallacious appearance of the things of the earth, wherein the children of this world do vainly ſeek their good, and which they fooliſhly take for the end of their lives; yet the Apoſtle, to preſerve us from this error, and fully inform us of our true end, hath further expreſly adviſed us, not to place it in things here below. Mind not the things (ſaith he) which are upon the earth. Having therefore each of you ſetled this divine end of your lives in his heart, according to the Apoſtles doctrine, look at it continually. Let it be night and day before your eyes. This thought alone, is capable to direct all your ſteps; to govern all your actions; to purifie your ſouls; to render you invincible againſt all your enemies; to conſerve the peace, and the joy of GOD in you, and maintain His conſolations in you, amid the greateſt ſtorms. Yet this doth not ſatisfie our Apoſtle. He, not content with having mark'd out our aim to us, and ſhewed in general what we ought to decline, doth particularize us the means we are to uſe, for arriving one day at that bleſſed Heaven, whither he had elevated our hearts. He diſcovers to us, and tells us, one by one, the ſhelves, and dangerous paſſages of our courſe, and finally, goes over the moſt part of our duties in the conduct of this grand deſign. He begins with vices of the fleſh, and of the earth; the two pernicious peſts of all, and moſt contrary to the deſign, which, by the grace of GOD, we are entred on. The Apoſtle therefore commands us, to make mortal war upon them, and to fight, to weaken, to kill, and to deſtroy without pity, all that we ſhall perceive in our ſelves, to bear any affection or inclination to them. Mortifie therefore (ſaith he) your members which are upon the earth, &c. The LORD pleaſe to bleſs now the voice of His Apoſtle, and ſink theſe words, which Himſelf ſometime inſpired, ſo deep into our fouls, that they may be at this time, effectual to our ſanctification, eradicating thoſe accurſed paſſions out of our hearts, which cannot live, nor fructifie there, without diſhonouring the Goſpel, and depriving us of that heavenly life, to which we aſpire. The ſpeech, as you ſee, contains two parts; the firſt of which commands us in general, to mortifie our members which are upon the earth. The other repreſents unto us in particular, ſome of theſe members of our old man, which we are to mortifie; to wit, fornication, uncleanneſs, inordinate appetite, evil concupiſcence, and covetouſneſs, which (ſaith he) is idolatry. Theſe are the two heads, which, the grace of GOD aſſiſting, we will conſider in this action: firſt, the Apoſtle's general exhortation; and then in the ſecond place, the vices, which he doth by name, and expreſly give us order to mortifie.
As to the general exhortation, it is conceiv'd in theſe words, Mortifie therefore your members which are on the earth; and to comprehend it aright, we muſt conſider the meaning of it, and the coherence. An underſtanding of the meaning of it, does depend upon that clauſe, your members which are upon the earth. For there is no one but ſees, that this term, members, cannot ſignifie here, as it ordinarily doth, the parts of which our body is com…oſed, the hands, the arms, the feet, and the like; and as St. Paul uſeth it … where, when he ſaith, Apply not your members to be inſtruments of iniquity unto ſin. Rom. 6.13.If he had had this intention here, there would have been no need to add, as he doth, that theſe members are upon the earth, every one plainly ſeeing it. Beſides, what he ſaith in the ſequel, doth neceſſarily exclude this ſenſe. For he puts uncleanneſs, and covetouſneſs in the rank of thoſe members which he orders us to mortifie; things, that are not parts of our bodies, whereof neither the being, nor name, doth any way ſuit with them: but indeed, vices of our ſouls, in which they properly reſide, and whence they ſpread forth themſelves over our whole nature; defiling, and diſhonouring it divers waies. This addition leaves us no doubt at all, but that theſe vices, and others like them, together with all filthy and ſhameful habitudes, from whence bad actions proceed, (which he elſewhere calls, the deeds of the body, and works of the fleſh) are directly, and preciſely thoſe members, the mortifying whereof he commands us.
But (you will ſay) how, and why doth he call them our members, ſeeing they are not the parts of our nature, which are all good, and created of GOD, but rather the maladies, the leproſies, and the peſts of our nature; ſupervening from without, by the venomous breath of the old Serpent, and his contagious commerce? things that deprave, and blaſt, eat out, and conſume our being, ſo far are they from accomodating it, or adorning it, or affording it either the benefit or the beauty, which the body doth derive from that diverſity of members, wherewith it is ſo admirably furniſhed? I anſwer, that this is very true; and that vices being the poiſon and ruine of our true being, they cannot be properly called members of it; it being evident, that a diſeaſe is nothing leſs than one of the members of the body, which it afflicteth. Yet this for all that hinders not, but the Apoſtle might, upon ſome other account, uſe this ſimilitude, and compare the vices of humane nature, in the ſtate it now is, unto the divers members that conſtitute our body. And for the right underſtanding of it, you may pleaſe to remember, that it is a form of ſpeaking very common in all languages, to compare thoſe things unto a body, which are made up of an accumulation, or collection of many parts, indeed different, but nevertheleſs knit together in ſome order, and having ſome ſequel and dependance of ſome upon the reſt among them; whence it comes that we ſay, the body of an Eſtate, of an Army, of a Town, of a Family. An whole, wherein is no diſtinction of parts, is called a maſs: one, in which ſome diſtinction is to be be obſerved, is termed a body. Thence it comes, that the Apoſtle compares that heap of vices, and ill inclinations, which exiſting now in all men from their birth, goes on growing, and gathering ſtrength with age, he compares it, I ſay, to, and gives it the name of a body; as you may remember you heard him ſpeak in the precedent chapter; where he ſaith, that by our regeneration in JESUS CHRIST, we have put off the body of the ſins of the fleſh. This ſame body of our vices, is alſo often compared to an entire perſon, and called as you know, the old man, or the old Adam. For firſt, it is not one vice alone; it's a vaſt multitude of them; a maſs of horrors; an hydra of evils; a mixture of many poiſons; an heap of an infinity of ordures; a complication of many maladies, that do all at once make ſpoyl of one and the ſame creature, and leave nothing ſound nor whole in it, from the ſole of the foot to the crown of the head, (to ſpeak with the Prophets) but cover it all over with wounds, and bruiſes, with putrified and inveterate ſores. Then again, theſe maladies, though all pernicious and mortal, are yet different among themſelves; there's infidelity, ſuperſtition, diſtruſt, hatred, or contempt both of GOD and our neighbour, love of the fleſh, and the earth, pride, cruelty, ſloth, luxury, intemperance, avarice, and a thouſand ſuch others. For who can ſo much as name them all? And though the confuſion, that alwaies neceſſarily follows error and vice, be, to ſay true, very great among them; nevertheleſs, there is ſome kind of order and ſequacity to be obſerved in them. For whereas it is knowledge that ſhould move, and guide our nature; here it is ignorance that governeth this troop …monſters. Blindneſs is their guide, and error their director. And whereas, in the due conſtitution of man, the will follows the light of the underſtanding: here the will followeth its darkneſs, and embraceth thoſe phantaſms, which the phrenſie of its leader takes for real, and ſolid things. And as in the diſeaſes of the body, what diſorder ſoever there be, a certain order and regularity is nevertheleſs to be ſeen in their beginnings, their progreſs, and increaſes, nothing coming to paſs in them without cauſe: ſo is it in the ſickneſſes of the ſoul; they have their acceſſes, their inflammations, their returns, and their periods: that though there be nothing but a perpetual diſorder, which diſplaceth every thing, and overturns all: yet all hath its certain cauſes. It's therefore with a great deal of reaſon, and elegance, that the Apoſtle compares this ſtrange convention of ſo many evils, which are ſo divers, and do all work with ſome ſequel and dependance unto a body; and each of thoſe vices, of which it is compoſed, as covetouſneſs, fornication, and the like, unto the members of a body.
He calleth them, our members; becauſe that old man, which is made up of them, is wholly ours, and does inveſt all the principles of our life, from their root, and invelope them, and mingle ſo deeply with them, that it all, in a ſort, is nothing but corruption, and malady; this venome infecting all the actions, and all the motions of our nature, its underſtanding, its affections, and paſſions, together with the thoughts, words, and actions which flow from them; ſo that as our animal and natural life conſiſteth in the exerciſing of our members, and in their actions; in like manner, our moral life is all of it nothing, but a continual exerciſing of theſe vices, and of the ſins they produce; as is to be clearly ſeen, if you conſider the lives of profane and unregenerate perſons; For they are nought elſe, but a continual exerciſe of vices, of ambition, of vanity, of covetouſneſs, of luxury and ſenſuality, as they are addicted more or leſs to the one, or the other of theſe ſins; the perpetual running of a foul and muddy ſtream, which a corrupted ſpring doth daily thruſt forth, that you cannot obſerve ſo much as one of its ſwellings or rollings exempt from its filthineſs. And this may ſuffice for comprehending the reaſon why the Apoſtle calls theſe parts of the old man our members. For as to that conſideration which ſome do propoſe in this matter, namely, that the members of our bodies having been created of GOD, they are not ours, but in regard of uſe, and not in regard of their original; whereas the members of the old man are ours, all manner of waies, having been made and formed in us, by our own fault and naughtineſs, and not by the hand of GOD, who created man upright, and pure; man diſtorting, and depraving himſelf: this conceit, I ſay, ſeems to me more ſubtil than ſolid. For though the matter of it be very true, yet it is ſo wide from the Apoſtles deſign in this place, that there is little likelyhood he thought upon it, when he called the vices here of our corrupt nature, our members. Without doubt he ſo doth, only becauſe it is in the exerciſing and acting of theſe vices, that the carnal life of men doth conſiſt.
For the reſt, if you remember what we ſaid upon the precedent Text, of the death of the old man in us, you will not think it ſtrange, that the Apoſtle, after having ſaid that we are dead, does not yet forbear to exhort us to mortifie the members of this ſame life, which we have put off in JESUS CHRIST. For our being dead in this reſpect, doth not import, that the life of the fleſh is entirely, and abſolutely extinct in us; (this will not be effected, untill we ſhall quit it, at our leaving of the earth, and put on coeleſtial, and ſpiritual bodies at the day of the reſurrection;) but the Scripture doth thus ſpeak, firſt, becauſe JESUS CHRIST hath, by His death, His reſurrection, and His aſcenſion into Heaven, deſtroyed, and aboliſhed all the cauſes that gave nutriment and ſuſtenance to the life of the old man; and ſecondly, becauſe the old man … receiv'd his deaths wound in each of us by the faith, that ingrafted, and incorporated us into JESUS CHRIST; ſo as if we perſevere, it is not poſſible that he ſhould recover. But this death of His, as we ſaid, doth not arrive all at once. It's executed by little and little; and the exerciſe of a believer, during his ſtay here below, is to buſie himſelf inceſſantly about it, daily to weaken and wound that fleſh of his, which is already nailed to the croſs of his LORD; to entinguiſh by little and little all the life it hath remaining; that is, to mortifie his members, as the Apoſtle here ſpeaks. In this ſenſe, you ſee, theſe two conceptions are ſo far from having ought that's contrary, or incompatible in them; that quite otherwiſe, the one doth evidently and neceſſarily follow from the other. For ſince we are dead in JESUS CHRIST; ſince the arreſt of the death of our old man is paſt; ſince JESUS CHRIST hath done on His part, all that was neceſſary to execute it; ſince this fleſh condemn'd, is already faſtened to His croſs; it is evident, that it ought to live no longer; and that by conſequent, each of us ſhould inceſſantly beſtirr our ſelves, to put it to death, by mortifying its members, beating down, and weakening their vigour; driving deep into them our Saviour's nails, and thorns, untill they be effectually reduced unto that ſtate of death, unto which they were condemned, having no more either motion, or ſentiment, or force, or life at all in us. Lo, My Brethren, the thing the Apoſtle means by theſe words, mortifie your members. To ſay it in a word, he would have us weaken, and extinguiſh the vices of our old man, and put them in ſuch a ſtate of death, as hath no more ſtrength, nor vigour, nor ſtirring.
But as this holy man's whole language is full of profound wiſdome, I am of opinion, he thus ſpeaks, to give a further blow to thoſe ſeducers, whoſe error he had been refuting in the fore-going chapter; Theſe men, to recommend their diſciplines, gave out, that they did not at all ſpare the body; that they had no regard to the ſatiating of the fleſh; that they oppos'd its pleaſures, and humbled, and mortified it. And you know, that this is at this very day, the language of thoſe votaries, who place Chriſtianity in ſuch exerciſes. They ſpeak of nothing but their mortifications. St. Paul therefore doth here correct the vain conceits of this error, and ſheweth us what true mortification is, and that that is worthy of the ſtudy and exerciſe of the faithful. It is (ſaith he) the members of the old man, we are to mortifie, and not thoſe of the body; It is vices; It's fornication, and covetouſneſs, and pride, that we muſt quell, and kill with blows, and not our body. And as one of the Prophets ſometime ſaid to the ſuperſtitious of his age, who faſted, and afflicted themſelves, and rent their clothes: Rend your hearts, and not your garments: Joel 2.13.in like manner the Apoſtle here oppoſeth the internal mortification of ſins, as only neceſſary, and truly worthy of a Chriſtian, unto the external mortification of the body, unto which error did, and ſtill doth tye up its ſelf. For in truth, to what purpoſe is it, to beat a man's breaſt, and rend his back, while ſin mean time reigneth in his heart? To what purpoſe is it, to afflict the members of this body, while the members of the old man are left ſound, and whole? to ſtretch out the one upon the ground, and lye in aſhes, while the others are in pleaſure? It is not by an hair-cloth, nor a whip, that vices are ſubdued. Theſe things incommodate the body; but do not, ſure, amend the ſoul. They humble the out-ſide; they hurt not within: But leave the old man there at full liberty, with his thoughts, and luſts. And it is not without reaſon the Apoſtle advertiſeth us elſe-where, that bodily exerciſe profits little. 1 Tim. 4.8.Experience hath juſtified his words; the lives of thoſe that addict themſelves to ſuch exerciſes, being no better, yea, ſometimes worſe than the lives of others. And it is not long ago, The Jeſuit Tetavius, l. 5 c. 3. de la penit, publique.ſince Truth drew this confeſſion from the penn of one of our greateſt adverſaries, that ſuch exerciſes do many times much hurt even mens ſpiritual advancement, becauſe of a ſecret opinionativeneſs and pride, which they beget, and feed in ſome ſpirits, who become arrogant and haughty upon them, and take occaſion from them, to contemn thoſe that lead a more moderated life. The Apoſtle therefore would have us, inſtead of theſe childiſh, and poorly profitable exerciſes, to lay our our labour upon the mortifying of the members of the old man, that is, our ….
And it is to the ſame intention of his, that I referr what he addeth, namely, that theſe members are upon the heart: which is a thing excellently noted, what way ſoever you conſider it. For firſt, theſe vices are all upon the earth, if you reſpect either their riſe, or their buſineſs, or laſtly, their end and deſires. It's clear, they all ſpring up out of the earth, from admiration, and coveting of earthly things; they all creep on the earth, in its excrements, or in its fruits, and riſe no higher than its fumes and vapours; wretchedly cleaveing to theſe ſordid vanities, which they feel to fleet away, and periſh between their hands while they gripe them, and are enjoying them. Where is covetouſneſs? Where is luxury? Where is gluttony, and ambition? What ſeek they for? What deſire they? For what do they toil themſelves? Sure, you plainly ſee, that the earth is their only element; that the metal which the one deſires, and the fleſh which the other longeth for, and the meſſes that the third breaths after, and the vanities; that are the paſſion of the latter; I ſay, you plainly ſee, that all this is but earth, or fruits, and productions of the earth. They are then, to ſay true, theſe members of the old man, that faſten us to the earth, and not the members of this body; it is ſin, and not ſimply this fleſh. For, as to our body, it needs but a little, for its converſation, during that little time we paſs here below, whereas the deſires of vice are infinite. Whence it follows, according to the Apoſtle's conception, that it is vice we are to mortifie, and not the body: the members of the old man, and not thoſe of the body. Then again, if you conſider the place deſtinated to be the abode of the one, and the other nature, you will further ſee, that the members of the old man, that is, vices, are not, but upon the earth. It's there they make their ſpoyl, and exerciſe all their tyranny; there they live, there they dye, there they rot, unprofitably conſuming themſelves in their own wretched filthineſſe. They have no place in Heaven, where enters nothing but what is pure; where perfect ſanctity liveth, and reigneth eternally, crowned with immortal glory. But the members of our bodies, which ſuperſtition faſtens ou… and ridiculouſly afflicts, though they alſo be for preſent on the earth, and have need of its elements, yet they ſhall not remain there alwaies. They ſhall be one day lifted up into the Heavens, and enter into the Sanctuary of GOD, and live on His manna, and partake of the fruits of the coeleſtial tree of life.
Knowing now the meaning of this exhortation of the Apoſtle's, you may eaſily of your ſelves, without my ſaying any thing of it, comprehend the connexion it hath with the precedent words, which imported, that we are dead, and that our life is hid with CHRIST in GOD, and that we ſhall one day appear with Him in glory. For ſince we be dead to the world, and called to the hope and the fruition of an heavenly life, which is hidden on high in JESUS CHRIST, and ſhall be one day manifeſted, and given to each one of us: who ſees not, that all this doth moſt ſtrictly oblige us to draw off all our affections from the earth? and to cut all the ties that faſten us unto it? that is, to mortifie our members which are on the earth, all the vices that engage us, and enſnare us in the things of the earth.
It remaineth, that we conſider the vices, or members of the old man, which the Apoſtle does particularly name, and expreſly injoyn us to mortifie; He nameth five in all; fornication, uncleanneſs, inordinate appetite, evil concupiſcence, and covetouſneſs. I conceive that the four firſt are related to one and the ſame head, and be but divers branches of one and the ſame ſtock, to wit, luxury, or ſenſuality. Fornication is the principal ſpecies of them, the diſorders whereof are ſo evident, and ſo well known, that no one can be ignorant of the nature of it. Uncleanneſſe comprehendeth all the other ordures and pollutions that are contrary to the chaſtity and honeſty of our bodies; as inceſts, violations, and thoſe other abominable furies of carnal paſſions, which tranſgreſs even the laws of nature, as corrupt as it is. The word, which we have tranſlated inordinate appetite, doth ſignifie literally, perturbation, or paſſion, in the original tongue. But it is frequently uſed, to expreſs the paſſion of lubrieity, and the filthy diſpoſition of a voluptuous, and eſſeminate heart, that eaſily receives the impreſſion of all laſcivious objects, and abandons its ſelf to theſe kind of pleaſures, and runs out, and pours forth its ſelf, in a ſort, entirely to them. Evil concupiſcence, which the Apoſtle addeth in the fourth place, is the ſource, or the root of all the vices of this ſort. For though concupiſcence be often taken in general, for all irregular appetites, and deſires, whatever the objects are, to which they are unduly carried; yet it ſometimes ſignifies thoſe in particular, which reſpect the pleaſures of the fleſh, and we often uſe the word concupiſcence, in this ſenſe in our vulgar language. Nevertheleſs, I grant, that in this place it may be taken in a larger extent, as importing inordinate coveting either of pleaſures, or of profits, and riches; becauſe the Apoſtle ſpeaks here of covetouſneſs alſo, and not of ſenſuality alone. He calls this concupiſcence evil, to diſtinguiſh it from that; which keeping within its juſt bounds, deſireth things lawful, in a due manner and meaſure.
The laſt of the vices here touched by the Apoſtle, is Covetouſneſſe, a vice no leſs known than the fore-going. Only, notable is the elogium he gives it, in ſaying, Covetouſneſs, which is idolatry. For this title ſurpriſeth us, every one well knowing, that idolatry, and covetouſneſs are, to ſpeak properly, two different ſins; the firſt directly reſpecting religion, and the ſervice of the Deity, when men adore a thing, which is not the true GOD, and render it thoſe religious honours which belong to none but GOD; whereas covetouſneſs is a moral ſin, that conſiſts in an exceſſive, and immoderate adheſion to the goods of this world; makes men get them, and poſſeſs them amiſs, and contrary to the laws of juſtice, and reaſon. Theſe two things therefore being ſo different, why ſaith St. Paul, that covetouſneſs is idolatry? Dear Brethren; I anſwer, that he was in no wiſe ignorant of this; nor did he intend in this place, to confound theſe two ſins, which in divers other places he does moſt expreſly diſcriminate, and diſtinguiſh, as particularly there, where making a liſt of the principal ſinners, that ſhall not inherit the kingdom of GOD, he ſets down the idolater, and the covetous ſeverally, and each of them in his rank. But aiming here, in paſſing to brand, and blaſt this vice, for the giving of us a juſt horror at it, that we might not account it, as the greater part of men do, a light matter, and a lowneſs, and weakneſs of ſpirit, rather than a crime; he qualifies it with the elogium of idolatry, improperly, (I grant) and figuratively, but very fitly for the diſcovering of its venoum to us. And it is not here alone that he hath done it. He brands this vice after the ſame manner again, in the Epiſtle to the Epheſians, where ſpeaking of the covetous, he adds the very ſame thing, and ſays, who is an idolater. You know (ſaith he) that no fornicator, nor unclean perſon, nor covetous, who is an idolater, hath any inheritance in the kingdom of CHRIST, and of GOD. Now this propoſition, that covetouſneſſe is idolatry, may be pertinently reſolved two manner of waies: Firſt, by taking it, as ſignifying ſimply, that it is an abominable thing. For inaſmuch as there was nothing in all the horrors of Paganiſm, that was more ſeverely prohibited of GOD, nor more hated or abhorred among the Jews, than idolatry; thence it comes, that they gave this name to every thing which they would deteſt; and I perceive, that even to this day, this form of expreſſion is common among them, and when they would ſignifie, that a thing is abominable, they frequently ſay, It's an idol, or it is idolatry; ſo that we need not wonder, if St. Paul, who followeth all the idioms and terms of the Jews language, hath ſaid here, in a like ſenſe, that covetouſneſſe is idolatry, to ſignifie, that it's an horrible and deteſtable vice. We meet with a like expreſſion, or rather indeed, the ſame, in Samuel, when the Prophet, to ſhew Saul how great the horror was, of the fault he had committed in not executing punctually the thing GOD had commanded him, tells him, 1 Sam. 15.23.that to reſiſt an order of the LORD's, is a ſin of divination (that is, of witchcraft, or magick) and not to acquieſce in what He hath commanded, is a ſin of idols, or images, that is, idolatry. There you ſee, by the names of the moſt abominable ſins, witchcraft, and idolatry, he ſignifies the horridneſſe of diſobeying the voice of GOD; altogether, as the Apoſtle, in our Text, expreſſeth the horridneſſe of avarice, I add in the ſecond place, that though covetouſneſſe be not properly, and formally Idolatry, yet it hath ſo much reſemblance with it, that there is ſcarce any other ſin to which this name doth better agree. The idolater looks on his idols with profound veneration; ſo doth the covetous, on his goods and coin. The one ſhuts up his idols; ſo the other doth his. The one ſerves an image; and the other gold and ſilver; and when the idol is of either of theſe two metals, (as they not ſeldome are) they both ſerve the ſelf-ſame thing, with this difference only, that the idolater ſerves it under one form, and one way figured; the covetous under another; The one offers incenſe, and ſacrifices to his idol; the other immolates his heart and affections to his. Add hereto, that the covetous bears more love to the objects of his paſſion; and renders them more ſervice than he doth to GOD; He puts his hope in gold, and ſaith to fine gold, Thou art my conſidence. And if you thoroughly examine his life, you will find, that he ſerves none but Mammon. Mammon is then his GOD; after the ſame manner, as the Apoſtle ſaith elſe-where, that the holly is the GOD of voluptuous men; whence follows, that it cannot be denied, but that he alſo is an idolater.
In fine, there are two things here to be yet heeded; The firſt is, that under the names of theſe five vices, fornication, uncleanneſſe, inordinate appetite, evil concupiſcence, and covetouſneſſe, the Apoſtle ſignifies, not meerly the acts of theſe ſins, which are alſo commonly called by the ſame names; but properly, and preciſely, the internal habits of them, as ſeated in the ſoul. For it's they properly, that are the members of the old man: the acts are but his effects and operations. His meaning therefore is, that we cut them up to the very root; that we, not only abſtain from thoſe vile actions unto which they ſway ſuch as they poſſeſſe; but that we mortifie, and extinguiſh them themſelves, to the end that theſe accurſed ſources or evil being once dried up, our life may remain … and clean from all the ordures and filth of them. The other thing is, that we muſt not fancy, the Apoſtle meant to make here an exact enumeration of all the vices of the old man. He gives us but a ſmall ſcantling of them; intending we ſhould likewiſe mortifie all the reſt, as gluttony, drunkenneſſe, and the like. For it would be no benefit to us to have cut off one of his members, if we let him live, in reſpect of others. His life is our death, and while he conſerves it whole in any of his parts, we cannot be in ſafety. Let us labour therefore to extinguiſh it all. Eradicate all its luſts; repreſſe all its ſtirrings; and ſmother all its ſentiments. Let us make a mortal, and irreconcilable war upon this whole brood of monſters. Spare we not any one of them. Let us exterminate them all as an Anathema. Treating them, as the ancient Iſraelites ſometime did the accurſed nations of Canaan; and as the Pſalmiſt would have the little children of Babilon treated, Pſal. 137.9.deſiring they might be daſh'd againſt the ſtones. It's in this caſe only, that cruelty is laudable, and that a man may lay aſide pity without blame. He that hath pity on the members of his old man, is cruel to himſelf; to ſpare them, is to deſtroy ones ſelf; and to conſerve them, is to betray our own ſalvation.
This then, My Brethren, is the mortification which the Apoſtle requireth of us. Neither he, nor any other of the Miniſters of JESUS CHRIST, doth any where injoyn us to wear hair-cloth, or to disfigure our countenances with a multitude of faſts, and watchings, or to go barefoot, or to put on a cowl, or renounce the uſage of any of the meats which GOD hath created for our ſervice; much leſs to cover our ſelves with dung and filth, or to gore our ſelves all over with diſciplines. Iſa. 1.12.God will one day ſay to thoſe, that amuſe themſelves in ſuch mortifications, Who hath required this at your hands? and why have ye ſuffered ſo much in vain? Gal. 3.4.The only mortification he demands of us, is that of the old man: that we beat down our vices, and not that we rend our bodies; that we deface our paſſions, and not our countenances; that we renounce our luſts, and not His gifts. That we give the diſcipline to our manners, and not our ſhoulders. As for our ſelves, My Brethren, I acknowledge, that we have renounced the mortification of the ſuperſtitious; the miſery is, we do not practiſe that which is our Saviours; though without it, no man can have part in Him, or His kingdom; as the Apoſtle intimates plainly enough here, where he doth not own any perſon for a member of CHRIST riſen, who is not dead; and elſe-where he affirms in expreſſe terms; that they that are CHRIST's have crucified the fleſh, with its affections and luſts. We amuſe not our ſelves in bodily exerciſe. No; but neither do we more heed that of the ſpirit. We ſpare our hearts no leſs than our bodies; and do not treat the vices of the one, any whit more roughly than the skin of the other. Men ſee ſufficiently by the actions of our lives, that the members of this old man, whom the croſs of CHRIST hath condemned unto death, remaining very far from being dead, are ſcarce wounded in us; that they are not ſo much as ſcratch'd; that they live in us, in their full ſtrength and vigour, and no more feel our Saviour's nails, and thorns, than if He had not died, or we not believed in Him at all. Our adverſaries are nor to ſeek how to charge it home upon us; and it is the only one of their arguments that puts us to confuſion. We eaſily anſwer all their other reproaches. There's none but this, wherein our conſciences enforce us to ſeparate the cauſe of JESUS CHRIST, and of His Goſpel, from our own. For if His truth were to be judged of, by the quality of our deportments, who could defend it, ſeeing the horrible diſorder that generally appeareth in our lives? Let us conſider only the two articles here touched by the Apoſtle, unchaſtity, and avarice. In conſcience, is the one, and the other of theſe two paſſions, dead among us? Have they not as great a vogue, as among the men of the World? Is the modeſty of youth, the honeſty of marriage, is chaſtity, and temperance, better practiſed here than other-where? Doth the fordidneſſe, and eagerneſſe of avarice leſs appear? Verily, (I am extremely aſham'd to ſay it) all is alike; except that thoſe without do confeſs, and diſcipline themſelves, and macerate their fleſh with ſome kind of faſts, and ſay their chappelet; whereby at leaſt they ſhew ſome ſenſe of their faultineſſe, though they apply ineffectual, and ridiculous remedies of it. Whereas we, after committing the ſame faults, and dabling in the ſame filth, come to preſent our ſelves impudently here, without fearing GOD, or having ſhame of men. And if the voice of the LORD, that reſoundeth in this place, do draw ſome ſigh from us, at our going hence, we return every one to our vices, as pleaſant, and as obſtinate as ever.
GOD is ſo good, that He hath hitherto attended our repenting. But let us beware, leſt our obdurateneſſe do change His patience into fury, and conſtrain Him in the end, to puniſh ſuch a refractory contempt of His word, and His favours; and avenge the affront we do His Goſpel, by living ſo ill, in ſo fair, and ſo divine a light. Let us all deſcend into our ſelves. Let us examine our carriage, and our conſciences. Let each one interrogate himſelf; Come, my ſoul, after ſo many moneths, and years, that JESUS CHRIST hath ſo carefully inſtructed thee, what pains haſt thou taken to conform thy ſelf to Him; and to imprint the image of His death, and of His life, upon thy behaviour? Haſt thou nailed thine old man to His croſs? Haſt thou mortified his members? Haſt thou deprived them of that wretched vigour which they diſplay with ſo much efficacy in the children of diſobedience? Do they leave thee at reſt? Or when they begin to trouble thee, haſt thou the courage to reſiſt them? Doth not avarice ſtretch out thine hand upon the goods of others? or doth it not with-hold the ſame from imparting of thine own unto the poor? Haſt thou not felt its vain ſollicitudes, and fruitleſs melancholies? it's inſatiable cupidity, and unbridled eagerneſs? and that impudence it hath to deſpiſe, and violate honeſty, laws, and decency, for the ſatisfying its inordinate deſires? But if avarice hath not importun'd thee, tell me, my ſoul, hath not the luſt of the eyes, and the vanity of the fleſh at one time or other inſnared thee? Hath not this traiterous Dalila lulled thee aſleep? Haſt thou guarded the glory of that Nazareat to which GOD hath conſecrated thee from her ambuſhments? Brethren, let us thus catechize our ſouls daily, and about our other duties, as well as theſe? Let us not pardon them any thing. Judge we them righteouſly, and with inexorable ſeverity? Chaſtiſe them for all their faults; and bringing them down at the feet of GOD, make them weep and grone in His preſence. Let us reproach them with their ingratitudes, and ſet before their eyes the benefits of GOD, and the offences with which they have recompenſed Him. Denounce we alſo His judgements on them, and the horror of His dreadful vengeance; and not give them over untill they have taken a full and firm reſolution to return no more to their ingratitudes. Above all, Dear Brethren, let us make them hate and deteſt thoſe two peſts, which the Apoſtle hath to day ſo ſolemnly condemned to dye, to wit, luxury, and covetouſneſſe. Let us execute his juſt ſentence upon theſe two paſſions, and cauſe them to ſuffer that death which they ſo many waies deſerve. For as to the firſt, it impudently profaneth a body, which belongs to JESUS CHRIST, was redeemed by His blood, waſhed with His heavenly water, fed with His fleſh, and conſecrated by His ſpirit. Rends it from the communion of that divine body, of which it is become a member, to change it into one of the members of Satan. Bereaves it of its glory, and deſpoils it of the greateſt honour it had; and drawing it out of Heaven, whither GOD had called it, drags it into Hell. I know well, that men of the world flatter themſelves, and extenuate this ſin. And I am not ignorant, that there are people among our ſelves, who ſuffer themſelves to be corrupted by theſe ſhameleſs ſayings of the world. But why do we call our ſelves Chriſtians, if we preferr the ſentiments of the world, or of our own fleſh, before the judgements of GOD? St. Paul, beſide what he ſaith of it here, proteſts aloud elſe-where, having ſpoken of adultery, Gal. 5.21.fornication, and uncleanneſſe, that they that commit ſuch things, 1 Cor. 6.10.ſhall not inherit the kingdom of GOD: And again more formally elſewhere, Deceive not your ſelves, (ſaith he) neither fornicators, nor adulterers, nor the effeminate, ſhall inherit the kingdom of GOD. Renounce either St. Paul, or this error of the world. If you perſiſt in it, the Apoſtle cryeth to you, that you deceive your ſelves; that is to ſay, inſtead of Heaven, which you in vain hope for, while you continue in this evil way, you ſhall in the end have hell for your portion, in the communion of devils, whoſe uncleanneſſe you love more than the purity of JESUS CHRIST, and of His Saints. Neither may you plead to us the furiouſneſs of this paſſion. GOD hath provided for it, giving you an honeſt, and a lawful remedy of it, namely, Marriage. Why do ye not uſe it? But the love of libertinizing, and the fear of an imaginary yoke, and an ambitious humour, with-hold moſt men from thinking on it; who would willingly ſay, what the Doctors of Rome have not been aſham'd to write concerning their Prieſts, even that marriage is a greater ſin for them, than fornication; whereby they ſufficiently declare, what opinion they have of this filth, ſince they preferr it before a thing which they rank among the Sacraments. But the Epicurians among Pagans, and Monks among Chriſtians, have cried down marriage as much as they could, through a mervaillous artifice of the enemy of our ſalvation; who rightly judged, that by this pernicious doctrine, he ſhould involve a multitude of people in the vilinies of luxury, and conſequently in damnation. But if this vice be pernicious, the other, which St. Paul condemneth here, is no leſs ſo. And his not being able to name it, without giving it the title of idolatry, doth evidently ſhew you, what indeed it is. Ye covetous, let this thunderbolt break the charms of your illuſion. Judge what a vice yours is, ſince the Apoſtle calleth it idolatry; and thereupon conceiving a juſt horrour at it, renounce it for ever, and all thoſe low thoughts, in which it buſieth you; to become henceforth liberal, charitable, beneficent, communicative, rich in good works. Inſtead of theſe periſhing goods, which are expoſed to the hands of men, and the injuries of nature, labour to treaſure up a foundation for the time to come; and to get together on high in the Heavens, thoſe true, and immortal riches, which JESUS CHRIST, the Father of Eternity, doth there keep for us, and will one day give us, to enjoy the ſame for ever in ſupreme glory, with Himſelf, and all His Saints, So be it.